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A 

TREATISE 

Concerning 

Religious  Affections, 

In  Three  Parts  5 

Part  I.  Concerning  the  Nature  of  the  AffeSlions, 
and  their  Importance  in  Religion. 

Part  II.  Shewing  what  are  m  certain  Signs  that  re- 
ligious AffeSlions  arc  gracious,  or  that  they  ire  not. 

Part  III,  Shewing  what  are  dijlinguijhing  Signs  of 
truly  gracious  and  holy  AffeSiions. 


By  Jonathan  Edwards^  a  .  m. 

And  Paftorof  the  firft  Church  in  Ntrihamptm. 

Levit.  ix.  ult.  and  X.   I,  2.  And  then  came  a  Fire  cut  frm  before  the 

L^'d^-j-upm  the  Altar  ; ^Mch  vihen  all  the  People  faw,   they 

Jhjuted  ondfellon  their  Faces.  And  Nadab  and  Abihu  --  W,r?d 
grange  Ftre  before  the  Lord,  which  he  commanded  them  n,t :  And  then 
"thTurd"       '^""'  ""  ^'"^'  <">d  devoured  them,  and  the,  died  before 

Cant.  ii.  ,2,3  Tl>e  Flower,  appear  ,n  the  Earth,  the  Time  of  the 
btng,ng  of  Birds  ,s  come,  and  the  Voice  of  the  Turtle  is  heard  in  our 
W  the  F,g-treeputteth  forth  her  green  Figs,  and  the  Vmts  with  the 
Stff  "^''{"Tr  ^fjri''^-     Ver.   ij.  Tesie  us  the  Fo.es,  the 

_  MtU  Foxes,  which  fposl  the  Ftnesfg^  our  Fines  have  tender  Grapes. 

^  B       0       S      T      O       N: 

Printed  for  S.  Kneeland  and  T.  Green  in  ^een- 
Jtreet,  over  againft  the  Prifon.     1746. 


THE 


PREFACE. 


HERE  is  no  Queftion  whatfoever,  that  is  of  greater 
Importance  tb  Mankind,  and  that  it  more  concerns 
every  individual  Perfon  to  be  well  refolved  in,  than 
this,  What  are  ihediJihguiJhing^alificMtions  of  ihofc 
thai  are  in  Favour  with  God,  and  entitled  to  his  eter- 
nal Rewards  f  Or,  which  comes  to  the  fameThing, 
PVhat  is  the  Nature  of  true  Religion  ?  and  wherein  do 
lie  the  diftinguijhing  Notes  of  that  Vertue  and  Holinefs,  that  is  acceptable 
in  the  Sizhi  of  God,  But  tho'  it  be  of  fuch  Importance,  and  tho  we 
have  clear  and  abundant  Light  in  theWord  of  God  to  direft  us  m  this 
Matter,  yet  there  is  no  one  Point,  wherein  profefTing  Chnftians  do 
more  differ  one  from  another.  It  would  be  endlefs  to  reckon  up  the 
Variety  of  Opinions  in  this  Point,  that  divide  the  chriftian  World  ; 
making  manifcft  the  Truth  of  that  of  our  Saviour,  Strait  is  the  Gate^ 
and  narrow  is  the  Way,  that  leads  to  Life,  and  few  there  be  that  find  tt. 

The  Confideration  of  thefe  Things  has  long  engaged  me  to  attend 
to  this  Matter,  with  the  utmdft  Diligence  and  Care,  and  Exaanefs  ot 
Search  and  Enquiry,  that  I  have  been  capable  of:  It  is  a  Subjeft  on 
which  my  Mind  has  been  peculiarly  intent,  ever  fmce  1  hrft  entred  on 
the  Study  of  Divinity.— But  as  to  the  Succefs  of  my  Enquiries,  it  mult 
le  left  to  the  Judgment  of  the  Reader  of  the  following  Treatifc. 

I  am  fcnfible  it  is  much  more  difficult  to  judge  impartially  of  tha^t 
which  is  the  Subjed  of  this  Difcourfc,  in  the  midft  of  the  Dult  ana 
Smoke  of  fuch  a  State  of  Controverfy,  as  this  Land  is  now  m,  about 
Things  of  this  Nature :  As  it  is  more  difficult  to  write  impartially,  ^ 

A  ?. 


"  1'he     PREFACE. 

It  is  more  difficult  to  read  impartially.— Many  will  probably  be  hurt 
in  their  Spirits,  to  find  fo  much  that  appertains  to  religious  Aft'et^ion, 
here  condemned  :  And  perhaps  Indignation  and  Contempt  will  be  ex« 
cited  in  others,  by  finding  fo  much  here  juftified  and  approved.     And 
It  may  be,  fome  will  be  ready  to  charge  mc  with  Inconfiftence  with 
my  felf,  in  fo  much  approving  fome  Things,  and  fo  much  condemning 
others  ;  as  I  have  found, this  has  always  been  objeded  to  me  by  fome, 
ever  fince  the  Beginning  of  our  late  Controvcrfies  about  Religion. 
'Tis  a  hard  Thing  to  be  a  hearty  zealous  FrienTofwhat  has  h^tugood 
and  glorious,  in  the  late  extraordinary  Appearances,   and  to  rejoice 
much  in  it ;  and  at  the  fame  Time,   to  fee  the  evil  and  pernicious 
Tendency  of  what  has  been  bad,  and  earneftly  to  oppofe  that.     But 
yet,  I  am  humbly^  hut  fully  perfwaded,  we  fhall  never  be  in  the  Way 
of  Truth,  nor  goon  in  a  Way  acceptable  to  God,  and  tending  to  the 
Advancement  of  Ohrift's  Kingdom,  'till  we  do  (o.     There  is  indeed 
fomething  very  myfterious  in  it,    that  fo  much  Good,  and  fo  much 
jBad,  fhould  be  mix*d  together  in  the  Church  of  God :   As  'tis  a  myfte- 
rious Thing,  and  what  has  puzzled  and  amazed  many  a  good  Chrif- 
tian,  that  there  ftiould  be  that  which  is  fo  divine  and  precious,  as  the 
faving  Grace  of  God,  and  the  new  and  divine  Nature,  dwelling  in 
the  fame  Heart,  with  fo  much  Corruption,   Hypocrify  and  Iniquity, 
in  a  particular  Saint.     Yet  neither  of  thefc,  is  more  myfterious  than 
real.     And  neither  of  *em   is  a  new   or  rare  Thing.     'Tis  no  new 
Thing,  that  much  falfe  Religion  fhould  prevail,  at  a  Time  of  great 
reviving  of  true  Religion  ;  and  that  at  fuch  a  Time,  Multitudes  of 
Hypocrites  fhould  fpring  up  among  true  Saints.     It   was  fo  in  that 
great  Reformation,   and  Revival  of  Religion,  that   was  in  Jofiah^s 
Time  ;   as  appears  by  Jcr.  3.  10.  and  4.  3,  4.  and  alfo  by  the  great 
Apoftacy  that  there  was  in  the  Land,  fo  foon  after  his  Reign.     So  it 
was  in  that  great  Out-pouring  of  th*;  Spirit  upon  the  JewSy  that  was 
in  the  Days  oijohn  the  Bapt'yi  ;  as  appears  by  the  great  Apoftacy  of 
that  People,  fo  foon  after  fo  general  an  Awakening,  and  the  tempo- 
rary religious  Comforts  and  Joys  of  many  ;  John  5.  35.   Teivere  wil- 
ling^for  a  Seafon^  to  rejoice  in  his  Light.     So  it  was  in  thofe  greatCom- 
motions  that  were  among  the  Multitude,  occafion'd  by  the  Preach- 
ing of  Jefus  Chrift  :   Of  the  ?riany  that  were   then  called,   but  few  were 
chofen  ;    of  the    Multitude    that    were  roufcd    and   aft'c<Slcd  by  his 
Preaching,  and  at  one  Time  or  other  appeared  mightily  engaged,  full 
of  Admiration  of  Chrift,  and  elevated  with  Joy,  but  few  were  true 
DifcipleSjthat  ftood  thcShock  of  the  great  Trials  that  came  afterwards, 
and  endured  to  the  End  :   Many  were   like  the  ftony  Ground,    or 
thorny  Ground  ;  and  but  few,  comparatively,  like  the  good  Ground  : 
Of  the  whole  Heap  that  was  gathered,  great  Part  was  ChafF,  that  the 
Wind  afterwards  drove  away  ;  and  the  Heap  of  Wheat  that  was  left, 
WM  comparatively  fmall ;    'm  appears  abundantly,  by  the  Hiftory  of 

the 


T:hi    PREFACE,  iii 

the  new  Teftament.  So  it  was  in  that  great  Out-pouring  of  the  Spi- 
rit that  was  in  the  Apoitlc's  Days  ;  as  appears  by  Matth.  24.  lO,  1 1, 
12,  13.  Gsil.  3.  I.  and  4.  II,  15.  PhiL  2.  21.  and  3.  18,  19. 
And  the  two  Epiftles  to  the  Corinthians,  and  many  other  Parts  ot  the 
new  Teftament.  And  fo  it  was  in  the  great  Reformation  UomVc^ 
pcry.— It  appears  plainly  to  have  been  in  the  vifible  Church  of  Uod, 
in  Times  of  great  reviving  of  Religion,  from  Time  to  Time,  as  it  is 
with  the  Fruit  Trees  in  the  Spring  ;  there  are  a  Multitude  of  blol- 
foms  ;  all  which  appear  fair  and  beautiful,  and  there  is  a  promihng 
Appearance  of  young  Fruits ;  but  many  of  *em  arc  but  of  fhort  Con- 
tinuance, they  foon  fall  ofF,  and  never  come  to  Maturity. 

Not  that  it  is  to  be  fuppofed  that  it  will  always  be  fo  :  For  tho' 
there  never  will,  in  this  World,  be  an  entire  Purity  ;  either  in  par- 
ticular Saints,  in  a  perfea  Freedom  from  ^Mixtures   of  Corruption  ; 
or  in  the  Church  of  God,  without  any  Mixture  of  Hypocrites^  with 
Saints,  and  counterfeit  Religion,  and  falfc   Appearances  of  Grace, 
with  true  Religion   and  real  Hoi inefs  :  Yet,   'tis  evident,  that  there 
will  come  a  Time  of  much  greater  Purity  in  the  Church  of  God,than 
has  been  inAgespaft  ;   it  is  plain  by  thofeTexts  of  Scripture,  Ifat.s^^'i' 
Ezek.  44.  6,  7,  9.  >/3-  17-  ^^^^-  H-  ^i-  />/•  69.  3^^  35.  3^- 
Ifai,  35.  8,  10.  Chap.  4.  3»  4-   ^^^^-  ^o.  38.  PM-Tr  9^  »0;  '^' 
IQ.     And  one  great  Reafon  of  it  will  be,  that  at  that  Time,  God  will 
aivc  much  greater  Light  to  his  People,  to  diftinguiih  between  true 
Relirrion  and  its  Counterfeits  ;   Mai.  3.  3.   And  he  Jhall  fit  as  a  Refimr, 
andKrifier  of  Silver -,  and  he  fhall  purify  the  Sons  ofhtvx     and  purge 
them  as  Gold  and  Silver  ;  that  they  may  offer  to  the  Lord  an  Offering  tn 
Righieoufnefs.      With  Verfe  18,  which  is  a  Continuation  of  the  Pro- 
phecy of  the  fame  happyTimcs,  thenfhallye  return,  and  difcern  between 
the  Righteous  and  the  lacked,  between  him  that  ferveih  God,   and  htm 
that  ferveth  him  not, 

'Tisby  the  Mixture  of  counterfeit  Religion  with  true,  not  dif- 
cern'd  and  diftinguiflied,  that  the  Devil  has  had  his  grcateft  Advan- 
tacre  againft  the  Caufe  and  Kins^dom  of  Chrift,  all  along,  hitherto. 
'fis  plainly  by  this  Means,  principally,  that  he  has  prevaiPd  againft 
all  Revivinrrs  of  Religion,  that  ever  have  been,  fincc  the  firft  founding 
of  the  chriftian  Church.  By  this,  he  hurt  the  Caufe  of  Chriftianity, 
in,  and  after  the  apoftolic  Age,  much  more  than  by  all  the  Ferfccu- 
tions  of  both  Jews  and  Heathens :  The  Apoftles,  in  all  their  Fpiltles, 
ihew  thcmfclves  much  more  coBcerncd  at  the  former  Mifchief,  than 
the  latter.  By  this,  Satan  prcvaiPd  againft  the  Reformation,  begun 
by  Luther,  Zuinglius,  &c.  to  put  a  Stop  to  its  Progrefs,  and  bring 
itintoDifgrace;  ten  Times  more,  than  by  all  thofe  bloody,  cruel, 
and  before,  unheard  of  Perfccutions  of  the  Church  oi  Romt.    aj 


IV  The    P  R  E  F  AC  E. 

this  principally,  has  he  prevail'd  againft  Revivals  of  Religion,  that  have 
been  in  our  Nation  fince  the  Reformation.  By  this  he  prevailed  a- 
gainft  New- England^  to  quench  the  Love,  and  fpoil  the  Joy  of  her 
Efpoufals,  about  an  hundred  Years  ago.  And  1  think,  I  have  had 
Opportunity  enough  to  fee  plainly,  that  by  this,  the  Devil  has  pre- 
vail'd againft  the  late,  great  Revival  of  Religion  in  New- England ,  fo 
happy  and  promifing  in  its  Beginning  :  Here  moft  evidently  has  been 
the  main  Advantage  Satan  has  had  againft  us  ;  by  this  he  has  foil'd 
us  ;  'tis  by  this  Means,  that  the  Daughter  o(Zion  in  this  Land,  now 
lies  on  the  Ground,  in  fuch  piteous  Gircumftanccs,  as  we  now  behold 
her }  with  her  Garments  rent,  her  Face  disfigur'd,  her  Nakednefs 
exposed,  her  Limbs  broken,  and  wcltring  in  the  Blood  of  her  own 
Wounds,  and  in  no  wife  able  to  arifc  j  and  this,  fo  quickly  after  her 
late  great  Joys  and  Hopes :  Lam.  i.  17,  Zion  fpreadeth  forth  her 
Hands ^  and  there  is  none  to  comfort  her  :  I'he  Lord  hath  commanded  con-- 
cernwg]a.cob,that  hisJdverfariesJhali  be  round  about  him  :  Jerufalem  » 
mafnenJiruousfVoman  among  them,  I  have  obferv'd  theDevil  prevail  the 
fame  Way,  againft  two  great  Revivings  of  Religion  in  this  Countryo 
—  Satan  goes  on  with  Mankind,  as  he  began  with  them  :  He  pre- 
vail'd againft  our  firft  Parents,  and  caft  'em  out  of  Paradife^  and  fud- 
denly  brought  all  their  Happinefs  and  Glory  to  an  End,  by  appearing 
to  be  a  Friend  to  their  happy  Paradifaic  State,  and  pretending  to  ad- 
vance it  to  higher  Degrees.  So  the  fame  cunning  Serpent,  that  be- 
guiled Eve  thro'  his  Subtilty,  by  perverting  us  from  the  Simplicity 
that  is. ip  Chrift,  hath  fuddenly  prevail'd  to  deprive  us  of  that  fair 
Profpedl,  we  had  a  little  while  ago,  of  a  Kind  of  paradifaic  State  of 
the  Church  of  God  in  New- England, 

AfterReligion  has  revived  in  theChurch  of  God,  &  Enemies  appear. 
People  that  are  engaged  to  defend  it's  Caufe,  are  commonly  moft  ex- 
pofed, where  they  are  leaft  fenfibleof  Danger.  While  they  arc  whol- 
ly intent  upon  theOppofition  that  appears  openly  before  'em,  to  make 
Head  againft  that,  and  do  negle6^  carefully  to  look  all  round  'cm,  the 
Devil  comes  behind  *em,  and  gives  a  fatal  Stab  unfecn  j  and  has  Op- 
portunity to  give  a  more  home  Stroke,  and  wound  the  deeper,  bc- 
caufe  he  ftrikes  at  his  Leifurc,  and  according  to  his  Plcafure,  being 
obftru<Sled  by  no  Guard  or  Rcfiftance. 

And  fo  it  is  likely  ever  to  be  in  the  Church,  whenever  Religion  re- 
vives remarkably,  'till  wc  have  learned  well  to  diftinguifh  between  true 
and  falfc  Religion,  be;wecn  faving  Aflcd^ions  and  Experiences,  and 
thofc  manifold  fair  Shews,  and  gliftering  Appearances,  by  which  they 
are  counterfeited  ^  the  Cunfcquences  of  which,  when  they  are  not 
diftinguiftied,  are  often  incxprcfTibly  dreadful.  By  this  Means^  the 
Devil  gratifies  himfcir,  by  bringing  it  to  pafs,  that  That  fhould  be  of- 
fered 


The    P  R  E  F  A  C  E.  v 

fered  to  God,  byMultitudes,  under  a  Notion  of  a  pleafing  acceptable 
Sacrifice  to  him,  that  is  indeed  above  all  Things  abominable  to  him. 
By  this  A^eansy  he  deceives  great  Multitudes  about  the  State  of  their 
Souls  J    making  them   think    they  are  fomething,   when  they  arc 
nothing  ;  and  (o  eternally  undoes  'em  :   And  not  only  fo,  but  efta- 
blifhesmany,  in  a  ftrong  Confidence  of  their  eminent  Holincfs,  who 
are  in  God'sSight,  fome  of  the  vileft  of  Hypocrites.    By  tb'uMeans^hz 
many  Ways,  damps  and  wounds  Religion  in  the  Hearts  of  the  Saints, 
obfcures  and  deforms  it  by  corrupt   Mixtures,  caufes  their  religious 
AfFedtions  wofully  to  degenerate,  and  fometimes  for  a   confiderable 
Time,  to  be  like  the  Manna^  that  bred  Worms  and  ftank  ;  and  dread- 
fully enfnares  and  confounds  the  Minds   of  others  of  the  Saints,   zrA 
brings  'em  into  great  Difficulties  andTemptations,  and  entangles  'em 
in  a  Wildernefs,  out  of  which  they  can  by  no  Means  extricate  them- 
fclves.     By  this  Means ^  Satan  mightiiy  encourages  the  Hearts  of  open 
Enemies  of  Religion,   and  flrengthens  their    Hands,   and   fills  them 
with  Weapons,  and  makes  ftrong  their  FortrefTes  ;  when  at  the  fame 
Time,  Religion  and  the  Church  of  God  lie  expofed  to  'em,  as  a  City 
without  Walls.     By  this  Means ^  he  brings  it  to  pafs,  that  Men  work 
Wickcdnefs  under  a  Notion  of  doing  God  Service,  and  fo  fm  without 
Reftraint,  yea  with  earneft  Forwardnefs  and  Zeal,  and  with  all  their 
Might.     By  this  Meansy  he  brings  in,  even  the  Friends  of  Religion, 
infenfibly  to  themfelves,  to  do  the  Work  of  Enemies,   by  deftroying 
Religion,  in  a  far  more  efFedual  Manner,  than  open  Enemies  can  do, 
under  a  Notion  of  advancing  it.     By  this  Means  the  Devil  fcatters  the 
Flock  of  Chrift,  and  fets  'em  one  againft  another,  and  thafe  with  great 
Heat  of  Spirit,  under  a  Notion  of  Zeal  for  God  ;  and    Religion  by 
Degrees,  degenerates  into  vain  Jangling  ;  and  during  the  Strife,  Sa- 
tan leads  both  Parties  far  out  of  the  right  Way,  driving  each  to  great 
Extremes,  one  on  the  right  Hand,  and  the  other  on  the  Left,  accor- 
ding as  he  finds  they  are  moft  inclined,  or  moft  eafily  moved  and 
fway'd,  'till  the  right  Path  in  the  Middle,  is  almoft  wholly  negledled. 
And  in  the  midft  of  this  Confufion,  the  Devil  has  great  Opportunity 
to  advance  his  own  Intereft,  and  make  it  ftrong  in  Ways  innumera- 
ble, and  get  the  Government  of  all  into  his  own  Hands,  and  work 
his  own  Will.     And  by  what  is  feen  of  the  terrible  Confequences  of 
this  counterfeit  Religion,  when  not  diftinguifhed  from  true  Religion, 
God's  People  in  general  have  their  Minde  unhinged  and  unfettled,  in 
Things  of  Religion,  and  know  not  where  to  fet  their  Foot,  or  what 
to  think  or  do  ;  and  many  are  brought  into  Doubts,  whether  there  be 
any  Thing  at  all  in  Religion  3  and  Herefy,  and  Infidelity  and  Atheifm 
greatly  prevail. 

Therefore,  it  greatly  concerns  us  to  ufe  our  utmoft  Endeavours, 
clearly  tQ  difgern,  and  have  it  well  fettled  and  eft^iblifhed,  wherein 

true 


VI 


The    PREFACE, 


true  Religion  does  confift.  'Till  this  be  done,  it  may  be  expc^cd 
that  great  Revivings  of  Religion,  will  be  but  offhort  Continuance* 
'Till  this  be  done,  there  is  but  little  Good  to  be  expelled,  of  all  our 
warm  Debates,  in  Convcrfation  and  from  the  Prefs,  not  knowing 
dearly  and  diftinitly,  what  we  ought  to  contend  for. 

My  Dcfign  is  to  contribute  my  Mite,  and  ufe  my  beft  (  however 
feeble  )  Endeavours  to  this  End,  in  the  enfuing  Treatife  :  Wherein  it 
muft  be  noted,  that  my  Dcfign  is  fomewhat  diverfc  from  the  Defign  of 
whati  have  formerly  publifhed,  which  was  to  (hew  tht  difiingmjhing 
Marki  of  a  IVork  of  the  Spirit  of  God,  including  both  his  common,  and 
faving  Operations  ;  but  what  I  aim  at  now,  is  to  fhew  the  Nature 
and  Signs  of  the  gracious  Operations  of  God's  Spirit,  by  which  they 
arc  to  be  diftinguifhed  from  all  Things  whatfocver  that  the  Minds  of 
Men  arc  the  Subjects  of,  which  are  not  of  a  faving  Nature.  If  I  have 
fuccccdcd  in  this  my  Aim,  in  any  tolerable  Meafure,  I  hope  it  will 
tend  to  promote  the  Intereft  of  Religion.  And  whether  I  have  fuc- 
cceded  to  bring  any  Light  to  this  Subjc«5t,  or  no,  and  however  my  At- 
tempt may  be  reproach'd,  in  thefe  captious,  cenforious  Times,  1  hope 
in  the  Mercy  of  a  gracious  and  righteous  God,  for  the  Accep- 
tance of  the  Sincerity  of  ray  Endeavours,  and  hope  alfo,  for  the  Can- 
dor aid  Prayers  of  the  true  Followers  of  the  Meek  and  charitable 
Lamb  of  God. 


THE 


PART     I. 

Concerning  the  Nature  of  the  AfFedions,  and 
their  Importance  in  ReHgion. 


SM<3 


I  PETER  i.  8. 

JVhom  havt7ig  not  feen^  ye  love  :  hi  whom^ 
though  ?tow  ye  fee  hi??z  not^  yet    believiftg^ 
ye  rejoice  with  Joy  imfpeakabky    and  full 
of  Glo?y. 

C^%P^%p%^  N  thefe  Words,  the  Apoftle  reprefents  the  State  ot 

ifciiSb'^&ifyS^  ^^^  Minds  of  the  Chriftians  he  wrote  to,  under  the 

:t.  :S:  'Y  •^-  -t:    I'erfecutions  they  were  then  the  Subje^s  of.  Thefe 

^|-!l^i.^i-|^  Perfecutions  are  what  he  has  Refped  to,  in  the  two 

^.S^®'^1^^?^S?  preceeding  Verfes,   when  he  fpeaks  of  the  Trial  .of 

'MQi^<">6^6W^6M^  ^^^^^'  -^'^'^^^»   2"^  of  their  king  in    Hcavinefs  through 
-.-;,.  .«.  -^  .«.  .«.    ,,^^„/^,/,/  r(7?iptatiom. 

Such  Trials  are  of  threefold  Benefit  to  true  Religion  :  Hereby  the 
Truth  of  it  is  manifefted,  and  it  appears  to  be  indeed  true  Religion  : 
They,  above  all  other  Things,  have  a  Tendency  to  diftinguifli  be- 
tween true  Religion  and  falfe,  and  to  caufe  the  Difference  between 
them  evidently  to  appear.  Hence  they  are  called  by  the  Name  of 
Trials^  in  the  Verfe  nextly  preceeding  the  Text,  and  '  in  innumera- 
ble other  Places :  They  try  the  Faith  and  Religion  of  ProfefTors,  of 
what  Sort  it  -is,  as  apparent  Gold  is  tried  in  the  Fire,  and  manifefted, 

B  whether 


2  T*be  Nature  and  Importance         PxVrt  I. 

whether  it  be  true  Gold  or  no.  And  tlie  Fairli  of  true  Chriftians 
being  thus  tried  and  proved  to  be  true,  h found  to  Pi'a'ijc^  and  Honour^ 
and  G toy  ;  <\s  in  that   precccding  Vcrfc. 

And  ilicn,  7"here  Trials  are  of  further  Ijcncfit  to  true  Religion  ; 
they  not  only  manifcft  tlie  Truth  of  it,  but  they  make  it's  genuine 
Beauty  and  Amlalkmfs  reniarkably  to  appear.  True  Vertue  never 
;ippears  fo  lovely,  as  whfn  it  is  molt  opprefled  :  And  the  divine  Ex- 
cellency of  real  Chriflianity,  is  never  exhibited  with  fuch  Advantage, 
as  wl;en  under  the  greatefi  7>ials :  Then  it  is  that  true  Faith  appears 
jiiuch  more  precious  than  Gold  \  and  upon  thi^  Account,  is  found  to 
Praife^  and  Honour^  and  Glory. 

And  ao-ain.  Another  Benefit  that  fuch  Trials  are  of  to  true  Rcli- 
jgion,  i?,  that  they  purify  and  increafe  it.  They  not  only  manifeft 
it  to  be  true,  but  alfo  tend  to  refine  it,  and  deliver  it  from  thofe  Mix- 
tures of  that  which  is  falfe,  which  incumber  and  impede  it;  that  no- 
thing may  be  left  but  that  which  is  true.  They  tend  to  caufe  the 
Aniiablenefs  of  true  Religion  to  appear  to  the  beft  Advantage,  as 
was  before  obfervcd ;  and  not  only  fo,  but  they  tend  to  increafe  it's 
Beauty,  by  efrablifhing  and  confirming  it,  and  making  it  more  lively 
and  vigouious,  and  purifyirig  it  from  thofe  lliings  that  obfcured  it's 
Lull  re  and  Glory.  As  Gold  that  is  tried  in  the  Fire,  is  purged  from 
it's  Alloy,  and  all  Remainders  of  Drofs,  and  comes  forth  more  folid 
and  beautiful  ;  fo  true  Faith  being  tried  as  Gold  is  tried  in  the  Fire, 
becomes  more  precious;  and  thus  alfo  is  found itnto  Praife,  and  Ho- 
nour ^  and  Glcry.  The  Apofile  feems  to  liave  Refpeft  to  each  of  thefe 
•Benehti,  that  Perftcutions  are  of  to  true  Religion,  in  the  V^erfe  pre- 
ceeding  the  Text. 

And  in  the  Text,  the  Apoftle  obferves  how  true  Religion  operated 
in  the  Chriftians  he  wrote  to,  under  their  Perfecutiuns,  whereby 
thefe  B.;nefits  of  Perfecution  appeared  in  them  ;  or  what  mnnner  of 
Oilcrntion  of  true  Religion,  in  them,  it  wa?,  whereby  their  Religion, 
under  Perfecution,  w-as  manifefled  to  be  true  Religion,  and  eminent- 
ly appeared  in  the  genuine  Beauty  and  y'lmiahUnrfs  of  true  Religion, 
and  alfo  appeared  to  be  incrcajcd  and  purifud.^  and  fo  w?.s  like  to  be 
fdunil  unto  Pra'ije^  and  Honour ^  and  Glory^  at  'the  appearing  of  f^^fus 
Chrift.  And  there  were  two  Kinds  of  Operation,  or  Exercife  oj  true 
Religion,,  in  them,  under  their  Suffering?,  tiiat  the  Apolllc  takes  No- 
tice of  in  the  Text,  wherein  thefe  Benefits  appeared. 

i.  Lovi  to  Cbr'ift ',  Tl%r,m  having  ywt  f cm ^  ye  hve.  The  AVorld 
was  ready  to  wonder,  what  (trange  Principle  it  was,  that  influenc'd 
them  to  txpofe  themfelves  to  fo  great  Siffeiings,  to  forfake  the 
Things  that  were  fccn,  and  renounce  all  that  was  dear  and  pleafant, 
v^hich  was  the  Objcdl  of  Senfe  :  They  fecnvd  to  the  Men  of 
'the    World  about  them,     as   though  they    were  befidc  ihcmfclveF, 

and 


Part  I.  of  religions  AffeBiom.       *',  j 

and  to  atSl  as  tho'  they  hated  themfclves ;  there  was  nothing  in  theiv 
View,  that  could  induce  them  thus  to  fufter,  and  fupport  them  un- 
der, and  carry  them  thro'  fuch  Trials.  But  altho*  there  was  nothing 
that  was  feen,  nothing  that  the  World  faw,  or  that  the  Chriitians 
themfclves  ever  iaw  with  their  bodily  Eyes,  that  thus  influenced  and 
fupported  'em ;  yet  they  had  a  fupernatural  Principle  of  Love  to 
fomething  ?^;7/^^// ;  they  loved  Jefus  Chrift,  for  they  faw  him  fpiritu- 
ally,  wiiom  the  World  faw  not,  and  whom  they  themfclves  had  never 
{q.k:\\  with  bodily  Eyes. 

2.  Joy  In  Chrij}.  Tho'  their  outward  Sufferings  were  very  grie- 
vous, yet  their  inward  fpiritual  Joys  were  greater  than  their  Sufter- 
ing?,  and  thefe  fupported  them,  and  enabled  them  to  fufter  with 
Chearfulnefs. 

There  are  two  Things  which  the  Apoftle  takes  Notice  of  in  the 
Text  concerning  this  Joy.  i.  The  Manner  in  which  it  rifes,  the 
Way  in  which  Chritt,  tho'  unfeen,  is  the  Foundation  of  it,  vit.*  By 
Faith  ;  which  is  the  Evidence  of  Fhings  not  feen  ;  hi  whom^  though 
710W  ye  fee  h'un  not^  j^/.beleiving,  yc  rejoice-—.  2.  The  Nature  of  this 
Joy;  unjpeakahle^  and  full  of  Glory,  Unfpcnkohle'm  the  Kind  oi  it; 
very  different  from  worldly  Joys,  and  carnal  Delights  ;  of  a  vaftly 
more  pure,  fublime  and  heavenly  Nature,  being  fomething  fuperna- 
tural, and  truly  divine,  and  fo  ineffably  excellent  ;  the  Sublimity,  and 
cxquifite  Sweetnefs  of  which,  there  were  no  Words  to  fet  forth. 
Unfpeakable  alfo  in  Degree  ;  it  pleafmg  God  to  give  'em  this  holy 
Joy,  with  a  liberal  Hand,  and  in  large  Meafurc,  in  their  State  of 
Pcrfecution. 

Their  Joy  v^zsfullof  Glory:  Altho'  the  Joy  was  unfpeakable, 
and  no  Words  were  fufficient  to  defcribe  it  ;  yet  fomething  might  be 
faid  of  it,  and  no  Words  more  fit  to  rcpiefent  it's  Excellency,  than 
thefe,  that  it  was  full  of  Glory  ;  or,  as  it  is  in  the  Original,  glorified 
Joy.  In  rejoicing  with  this  Joy,  their  Minds  were  filled,  as  it  were, 
with  a  glorious  Brightnefs,  and  their  Natures  exalted  and  perfected  : 
It  was  a  moft  worthy,  noble  Rejoicing,  that  did  not  corrupt  and  de- 
bafe  the  Mind,  as  many  carnal  Joys  do ;  but  did  greatly  beautify  and 
dignify  it  :  It  was  a  Prelibation  of  the  Joy  of  Heaven,  that  raifed 
their  Minds  to  a  Degree  of  heavenly  Blefledncfs  :  It  fill'd  their 
Minds  with  the  Light  of  God's  Glory,  and  made  'em  themfclves  to 
fhine  with  fomc  Communication  of  that  Glory. 

Hence  the  Propofition  or  Dodrine,  that  I  would  raife  from  thefe 
Words  is  this, 

DOCT.     True  Religion^  in  great  Part^  confijh  in  holy  Jffe^iom. 
We  lee  that  the  Apoftle,  in  obferving  and   remarking  the  Opera- 
tions and  Exercifes  of  Religion,  in  the  Chriftians  he  wrote  to,  wherein 

B  2  their 


4  ^he  Nature  of  Part  I. 

their  Religion  appeared  to  be  true  and  of  the  right  Kind,  when  it 
had  it%  greateft  Trial  of  what  Sort  it  was,  being  tried  by  Perfecution 
as  Gold  is  tried  in  the  Fire,  and  when  their  Religion  not  only  proved 
true,  but  was  moft  pure,  and  cleanfed  from  it's  Drofs  and  iVIixturea 
of  that  which  was  not  true,  and  when  Religion  appeared  in  them 
moll:  in  it's  genuine  Excellency  and  native  Beauty,  and  was  found  to 
Praifc,  and  Honour,  and  Glory;  he  fmgles  out  the  religious  Affections 
of  Love  and  Joy,  that  were  then  in  exercife  in  them  :  Thefe  are  the 
Kxercifes  of  Religion  he  takes  Notice  of,  wherein  their  Religion  did 
thus  appear  true  and  pure,  and  in  it's  proper  Glory. 

Here  I  would, 

I.  Shew  what  is  Intended  by  the  Affe5iions^ 

II.  Obferve  fomc  Things  which  make  it  evident,  that  a  great 
Part  of  true  Religion  lies  in  the  Aff"e6lions. 

I.  It  may  be  enquired,  what  the  Affections  of  the  Mind  are  ? 

I  anfwer.  The  Affedlions  are  no  other,  than  the  more  vigorous 
and  fenfible  Exercifcs  of  the  Inclination  and  Will  of  the  Soul. 

God  has  indued  the  Soul  with  two  f^aculties  :  One  is  that  by 
which  it  is  capable  of  Perception  and  Speculation,  or  by  which  it  dif- 
cerns  and  views  and  judges  of  Things  ;  which  is  called  the  Under- 
ttanding.  The  other  Faculty  is  that  by  which  the  Soul  don't  mcerly 
perceive  and  view  Things,  but  is  fome  Way  inclin'd  with  refpeCl  to 
the  Things  it  views  or  confiders  ;  cither  is  inclined  to  V/«,  or  is>  dif- 
inclined,and  averfe/r^;;^ '^w  ;  oris  the  Faculty  by  which  the  Soul 
don't  behold  Things,  as  an  indifferent  unaffctSted  SpeiStator,  but 
either  as  liking  or  difliking,  pleas'd  or  difpleas'd,  approving  or  re- 
jecting. This  Faculty  is  called  by  various  Names  :  It  is  fometimes 
called  the  Inclimiton  :  And,  as  it  has  refpeCt  to  the  Adtions  that  are 
determined  and  governed  by  it,  is  called  the  JV'ill :  And  the  Aiind, 
with  rceard  to  the  Fxcrcifes  of  this  Faculty,  is  often  called  the  Heart. 

The  Exercifcs  of  tiiis  Faculty  are  of  two  Sorts  ;  either  thofe  by 
whif-h  the  Soul  is  carried  out  towards  the  Things  that  are  in  view,  in 
approving  of  them,  being  pleafed  with  them,  and  inclined  to  them  ; 
or  thofe  in  which  the  Soul  oppofcs  the  Things  that  are  in  view,  in 
difapprov'wp;  tlvjm,  and  in  being  difpleafed  with  them,  averfe  from 
them,  and  rcj  cling  them. 

And  as  the  Exercifcs  of  the  Inclination  and  Will  of  the  Soul  are 
vp.rious  in  their  Kmds^  fo  they  arc  much  more  various  in  their  Degrees. 
There  arc  fume  Exercifcs  of  Plcafcdncfs  or  Difplcafcdnefs,  Inclination 
or  Dilinclination,  wherein  the  Soul  is  carried  but  a  little  beyond  a 
St:Ue  of  pcrfcCt  Indiff'ercnce.  And  there  are  other  Degrees  above  this, 
w'herein  the  Approbation  or  D  Hike,  Pleafednefs  or  Averfion,  are 
llrongcr  i  wtocia  we  may  rife  higher  and  higher,  'till  the  Soul  comes 

to 


Part  L  the  Affe6lmiu  5 

to  2(St  vigoroufly  and  fcnfibly,  and  the  Adings  of  the  Soul  are  with 
thiit  Strength  that  ( thro'  the  Laws  of  the  Union  which  the  Creator 
has  fix'd  between  Soul  and  Body  )  the  Motion  of  the  Blood  and  ani- 
mal Spirits  begins  to  be  fenfibly  alter'd  ;  whence  oftentimes  arifes 
fome  bodily  Senfation,  efpccially  about  the  Heart  and  Vitals,  that  are 
the  Fountain  of  the  Fluids  of  the  Body  :  From  whence  it  comes  to 
pafs,  that  the  Mind,  with  regard  to  the  Exercifes  of  this  Faculty, 
perhaps  in  all  Nations  and  Ages,  is  called  the  Heart.  And  it  is  to  be 
noted,  that  they  are  thefe  more  vigorous  and  fenfible  Exercifes  of  this 
Faculty,  that  are  called  the  Affe^ians. 

The  JVill^  and  the  Aff'e^ions  of  the  Soul,  are  not  two  Faculties.; 
the  Affedlions  are  not  eiFentially  diftincl  from  the  Will,  nor  do  they 
differ  from  the  meer  A£lingsof  the  Will  and  Inclination  of  the  Soul, 
but  only  in  the  Livelinefs  and  Senfiblenefs  of  Exercife. 

It  muft  be  confefTed,  that  Language  is  here  fomewhat  impcrfcdl", 
and  the  Meaning  of  Words  in  a  confiderablc  Meafure  loofe  and  un- 
fixed, and  not  precifcly  limited  by  Cuftom,  which  governs  the  Ufe 
of  Language.  In  fome  Senfe,  the  AfFedlion  of  the  Soul  differs  no- 
thing at  all  from  theWill  and  Inclination,  and  theWill  never  is  in  any 
Exercife  any  further  than  it  is  offered  ;  it  is  not  moved  out  of  a  State 
of  perfect  Indifference,  any  otherwife  than  as  it  is  offered  one  Way 
or  other,  and  ads  nothing  voluntarily  any  further.  But  yet  there 
are  many  Adlings  of  the  Will  and  Inclination,  that  are  not  {o  com- 
monly called  Affe£liom :  In  every  Thing  we  do,  wherein  we  a<51: 
voluntarily,  there  is  an  Exercife  of  the  Will  and  Inclination,  'tis 
our  Inclination  that  governs  us  in  our  Actions :  But  all  the  acSlings  of 
the  Inclination  and  Will,  in  all  our  common  Actions  of  Life,  are  not 
ordinarily  called  AfFe61:ions.  Yet,  what  are  commonly  called  Affec- 
tions are  not  eiTentially  different  from  them,  but  only  in  the  Degree 
and  Manner  of  Exercife.  In  every  A£l  of  the  Will  whatfoever, 
the  Soul  either  likes  or  diflikes,  is  either  inclined  or  difmclined  to  what 
is  in  view  :  Thefe  are  not  effentially  different  from  thofe  Affections 
oi  Love  and  Hatred  :  That  Liking  or  Inclination  of  the  Soul  to  a 
Thing,  if  it  be  in  a  high  Degree,  and  be  vigorous  and  lively,  is  the 
very  fame  Thing  with  the  Affedion  of  Love  :  And  thatDifliking  and 
Dilinclining,  if  in  a  great  Degree,  is  the  very  fame  with  Hatred.  In 
every  Adl  of  the  Wiliy^^r,  or  towards  fomething  not  prefent,  the  Soul 
is  in  fome  Degree  inclined  to  that  Thing  ;  and  that  Inclination,  if  in 
a  confiderable  Degree,  is  the  very  fame  with  the  AfFedion  of  Defire. 
And  in  every  Degree  of  the  Acfl  of  the  Will,  wherein  the  Soul  ap- 
proves of  fomething  Prefent,  there  is  a  Degree  of  Pleafednefs  ;  and 
that  Pleafednefs,  if  it  be  in  a  confiderable  Degree,  is  the  very  fame 
with  the  Affeaion  Q^Joy  or  Delight.  And  if  the  Will  dldipproves  of 
what  is  prefent,  the  Soul  is  in  fome  Degree  difpleafed,  and  if  that 
Difpleafednefs  be  great,  'tis  the  very  fame  with  the  Affcdion  of  Grief 
or  S 07  row,  B  3  Sucis 


6  The  Nature  of  Part  I. 

Such  feems  to  be  our  Nature,  and  fuch  the  Laws  of  the  Union  of 
Soul  and  Body,  that  there  never  is  in  any  Cafe  whatfoever,  any  hvcly 
and  vigorous  Exerclfe  of  the  Will  or  Inclination  of  the  Soul,  without 
fome  Effect  upon  the  Body,  in  fome  Alteration  of  the  Motion  of  it's 
Fluid-',  and  efpecially  of  the  animal  Spirits.  And  on  the  other  Hand, 
from  tlie  fame  L?.ws  of  the  Union  of  Soul  and  Body,  the  Conftitution 
of  the  Body,  and  the  Motion  of  it's  Fluids,  may  promote  theExcrcife 
of  the  Affections.  But  yet,  it  is  not  the  Body,  but  the  Mind  only, 
that  is  the  proper  Seat  of  the  Affcdions.  The  Body  of  Man  is  na 
more  capable  of  being  really  the  SubjecSt  of  Love  or  Hatred,  Joy  or 
Sorrow,  Fear  or  Hope,  than  the  Body  of  a  Tree,  or  than  the  fame 
Body  of  Man  is  capable  of  thinking  and  underftanding.  As  'tis  the 
Soul  only  that  has  Ideas,  (o  'tis  the  Soul  only  that  is  pleafed  or  dif- 
pleafed  with  ii's  Ideas.  As  'tis  the  Soul  only  that  thinks,  fo  'tis  the 
Soul  only  that  loves  or  hates,  rejoices  or  is  grieved  at  what  it  thinks 
of.  Nor  are  thefc  Motions  of  the  animal  Spirits,  and  Fluids  of  the 
Body,  any  thing  properly  belonging  to  the  Nature  of  the  Affecti- 
ons;  tho'  they  always  accompany  them,  in  theprefent  State ;  but 
are  only  Effc£ls  or  Concomitants  of  the  Afft6lions,  that  are  entirely 
diftind  from  the  Affcdlions  themfelves,  and  no  Way  cffential  to 
them  J  fo  that  an  unbodied  Spirit  may  be  as  capable  of  Love  and 
Hatred,  Joy  or  Sorrow,  Hope  or  Fear,  or  other  Affections,  as  one 
that  is  un  ted  to  a  Body. 

The  Ajfe5liom  and  Pajfions  are  frequently  fpoken  of  as  the  fame  ; 
and  yet,  in  the  more  common  Ufe  of  Speech,  there  is  in  fome  Refpeft 
a  Difference  ;  and  Ajfe^lion  is  a  Word,  that  in  it's  ordinary  Signifi- 
cation, feems  to  be  fomething  more  extenfive  than  Pajfion  \  being 
ufe-d  for  all  vigorous  lively  A£lings  of  the  Will  or  Inclination;  but 
Paffion  for  thofe  that  are  more  fudden,  and  whofe  EffeCls  on  the  ani- 
mal Spirits  are  more  violent,  and  the  Mind  more  ovcrpower'd,  and 
lefs  in  its  own  Command. 

As  all  the  Exercifes  of  the  Inclination  and  Will,  are  either  in  ap- 
proving and  liking,  or  difapproving  and  rejecting  ;  fo  the  AffcClions 
are  of  two  Sorts  j  tliey  are  thofe  by  which  the  Soul  is  carried  out  to 
what  is  in  view,  cleaving  to  it,  or  fee  king  it;  or  thofe  by  which  it  is 
2iWcv(tifrom  it,  and  oppofes  it. 

Of  the  former  Sort  are  Lcve,  Defirc^  Hope,  Joy,  Gratitude^  Com- 
placence. Of  the  latter  Kind,  are  Hatred^  Fear,  Anger,  Griefs  and 
fuch  like  ;    which  it  is  needle fs  now  to  (land  particularly  to  define. 

And  there  are  fome  Affections  wherein  there  is  a  Compofition  of 
each  of  the  aforementioned  Kinds  of  ACtings  of  the  Will ;  as  in  the 
AffeCtion  of  Pity,  there  is  fomething  oi\hc former  Kind,  towards  the 
Pcrfon  fuffcring,  and  fomething  of  the  Loiter,  towards  what  he  fuffcrs. 
And  ^o  in  '/.eal,  there  is  in  it  high  Apprcbation  of  fome  Perfon  or 
Thing,  together  with  vigorous  Oppofition  to  what  is  conceived  to  be 
contrary  to  it.  There 


Part  I.  the  AffeBiom.  7 

There  are  other  mixt  AfFcdions  that  might  be  alfo  mcntion'd,  but 
I  haften  to  the 

lid.  Thing  propofed,  Which  was  to  obfervc  fome  Things  that 
render  it  evident,  that  true  Religion,  in  great  Part,  confilts  in  the  Af- 
fe<Slions.     And  here, 

I.  What  has  been  faid  of  the  Nature  of  the  AfFedlions,  makes  this 
evident,  and  may  be  fufficient,  without  adding  any  thing  further,  to 
put  this  Matter  out  of  Doubt  :  For  who  will  deny  that  true  Reli- 
gion confifts,  in  a  great  Meafure,  in  vigorous  and  lively  Actings  of 
the  Inclination  and  Will  of  the  Soul,  or  the  fervent  Exercifes  of  the 
Heart, 

That  Religion  which  God  requires,  and  will  accept,  don*t  confift 
in  weak,  dull  and  lifelefs  Wouldings,  raifing  us  but  a  little  above  a 
State  of  Indifference:  God,  in  his  Word,  greatly  infifts  upon  it,  that 
we  be  in  good  Earneft,  fervent  in  Spirit^  and  our  Hearts  vigoroufly 
engaged  in  Religion  :  Rom.  12.  ir.  Be  ye  fervent  in  Spirit,  ferving 
the  Lord.  Deut.  10.  I2.  And  now  Ifrael,  What  doth  the  Lord  thy 
God  require  of  thee,  but  to  fear  the  Lord  thv  God,  to  walk  in  all  his  H  ays^ 
and  to  love  him,  and  to  ferve  the  Lord  thy  God,  tvith  all  thy  Heart,  and 
with  all  thy  Soul  F  And  Chap.  6.  4,  5.  Hear,  O  Ifrael  ;  the  Lord 
our  God  is  one  Lord  ;  and  thou  Jhalt  love  the  Lord  thy  God,  with  all  thy 
Heart,  and  with  all  thy  Soul,  and  with  all  thy  Might.  'Tis  fuch  a  fer- 
vent, vigorous  Engagednefs  of  the  Heart  in  Religion,  that  is  the  Fruit 
of  a  real  Circumcifion  of  the  Heart,  or  true  Regeneration,  and  that 
^as  the  Promifes  of  Life;  Deut.  30.  6.  And  the  Lord  thy  God  ivill 
circumcife  thine  Heart,  and  the  Heart  of  thy  Seed,  to  love  the  Lord  thy 
God,  with  all  thy  Heart,  and  with  all  thy  Soul,  that  thou  mayeji  live. 

If  we  ben't  in  good  earneft  in  Religion,  and  our  Wills  and  Incli- 
nations ben't  ftrongly  exercifed,  we  are  nothing.  The  Things  of 
Religion  are  fo  great,  that  there  can  be  no  Suitablenefs  in  the  Exer- 
cifes of  our  Hearts,  to  their  Nature  and  Importance,  unlefs  they  be 
lively  and  powerful.  In  nothing,  is  Vigour  in  the  A6lings  of  our 
Inclinations  fo  requifite,  as  in  Religion  ;  and  in  nothing  is  Lukewarm- 
nefs  fo  odious.  True  Religion  is  evermore  a  powerful  Thing  ;  and 
the  Power  of  it  appears,  in  the  firft  Place,  in  the  inward  Exercifes  of 
it  in  the  Heart,  where  is  the  principal  and  original  Seat  of  it.  Hence 
true  Religion  is  called  the  Power  of  Godlinefs,  in  Diftin^lion  from  the 
external  Appearances  of  it,  that  are  the  Form  of  it,  2  Tim.  3.  5. 
Having  a  Form  of  Godlinefs,  but  denying  the  Power  •(  it.  The  Spirit 
of  God,  in  thofe  that  have  found  and  folid  Religion,  is  a  Spirit  of 
powerful  holy  Affcdlion  ;  and  therefore,  God  is  faid  to  have  given 
them  the  Spirit  of  Power,  and  of  Love,  and  of  a  found  Mind,  2  Tim.  i. 
■  7,  And  fuch,  when  they  receive  the  Spirit  of  God,  in  his  fan(5lifying 
.  B  4  aii(i 


8  Religion  conjijls  much  Part  I. 

and  faving  Influences,  are  faid  to  be  baptized  with  the  Holy  Ghoji^  and 
with  Fire  ;  by  reafon  of  the  Power  and  Fervour  of  thofe  Exercifes 
the  Spirit  of  God  excites  in  their  Hearts,  whereby  their  Hearts,  when 
Grace  is  in  exercife,  may  be  faid  to  burn  within  them  ',  as  is  faid  of  the 
Difciples,  Luke  24.  32. 

Tiie  Bufinefs  of  Religion  is,  from  Time  to  Time,  compared  to 
thofe  Exercifes,  wherein  Men  are  wont  to  have  their  Hearts  and 
Strength  greatly  exercifed  and  engaged  ;  fuch  as  Running,  Wreftling 
or  Agonizing  for  a  great  Prize  or  Crown,  and  Fighting  with  (hong 
Enemies  that  feek  our  Lives,  and  Warring  as  thofe  that  by  Violence 
take  a  City  or  Kingdom. 

And  tho*  true  Grace  has  various  Degrees,  and  there  are  fome  that 
are  but  Babes  in  Chrift,  in  whom  the  Exercife  of  the  Inclination  and 
Will  towards  divine  and  heavenly  Things,  is  comparatively  weak  ; 
yet  every  one  that  has  the  Power  of  Godlinefs  in  his  Heart,  has  his 
Inclinations  and  Heart  exercifed  towards  God  and  divine  Things,  with 
fuch  Strength  and  Vigour,  that  thefe  holy  Exercifes  do  prevail  in  him 
above  all  carnal  or  natural  AfFedlions,  and  arc  efFe6lual  to  overcome 
them  :  For  every  true  Difciple  of  Chrift,  loves  him  above  Father  or 
Mother,  l-Vife  and  Children y  Brethren  and  Sijlers,  Houfes  and  Lands ; 
yea,  than  his  own  Life,  From  hence  it  follows,  that  wherever  true 
Religion  is,  there  are  vigorous  Exercifes  of  the  Inclination  and  Will, 
towards  divine  Objeds  :  But  by  what  was  faid  before,  the  vigorous, 
lively  and  fenfible  Exercifes  of  the  Will,  are  no  other  than  the  Affec- 
tions of  the  Soul. 

2.  The  Author  of  the  human  Nature  has  not  only  given  Affe^Ions 
to  Men,  but  has  made  'cm  very  much  the  Spring  of  Men's  Adtions. 
As  the  Affections  do  not  only  neceffarily  belong  to  the  human  Na- 
ture, but  are  a  very  great  Part  of  it  ;  fo  (  inafmuch  as  by  Regenera- 
tion, Pcrfons  arc  renewed  in  the  whole  Man,  and  f\r.clified  thro'out) 
holy  Affcclions  do  not  only  neceffarily  belong  to  true  Religion,  but 
arc  a  very  great  Part  of  that.  And  as  true  Religion  is  of  a  pradlical 
Nature,  and  God  hath  fo  conftituted  the  hum:in  Nature,  that  the  Af- 
fections are  very  much  the  Spring  of  Men's  Anions,  this  alfo  flicws, 
that  true  Religion  muft  conlilt  very  much  in  the  Affcdlions. 

Such  is  Man's  Nature,  that  he  is  very  unadtive,  any  otherwifc 
than  he  is  influenc'd  by  fome  Affection,  either  Love  or  Hatred,  De- 
fire,  Hope^  Fear  or  fome  other.  I'hefe  Aiic6\ions  we  fee  to  be  the 
Springs  that  fet  Men  agoing,  in  all  the  Affairs  of  Life,  and  engage 
them  in  a!l  their  Purf  lits  :  Thefe  are  the  Things  that  put  Men  for- 
ward, and  carry  'em  along,  in  all  their  worldly  Bufinef.  ;  and  efpe- 
rially  are  i\Ien  excit^^d  and  animated  by  thefe,  in  all  Affairs,  wherein 
rhey  are  carneftly  engaged,  and  which  they  purfue  with  Vigour. 
^Ve  fee  th?  W^orld  of  Mankind  to  be  exceeding  bufy  and  active  ; 

and 


Part  I.  /;/  holy  JiffeBions  9 

and  the  Affections  of  Men  are  the  Springs  of  the  Motion  :  Take  a- 
way  all  Love  and  Hatred^  all  Hope  and  Fcar^  all  Avger^  V^cal  and 
afFedtionate  Deftre^  and  the  World  would  be,  in  a  great  Aieafure, 
molionlefs  and  dead  ^  there  would  be  no  fuch  Thing  as  Adivity  a- 
mongft  Mankind,  or  any  earneft  Purfuit  whatfoever.  'Tis  Affec- 
tion that  engages  the  covetousMan,  and  him  that  is  greedy  of  worldly 
Profits,  in  his  Purfuits  ;  and  it  is  by  the  Afftclions,  that  the  ambi- 
tious Man  is  put  forward  in  his  Purfuit  of  wordly  Glory  ;  and  *tis 
the  AfFcdlions  alfo  that  actuate  the  voluptuous  Man,  in  his  Purfuit  of 
Pleafure  and  fenfual  Delights  :  The  World  continues,  from  Age  to 
Age,  in  a  continual  Commotion  and  Agitation,  in  a  Purfuit  of  tliefe 
Things  ;  but  take  away  all  Affection,  and  the  Spring  of  al'  tliis  Mo- 
tion wtHilJ  be  gone,  and  the  Motion  it  fclf  would  ceafe.  And  as  in 
worldly  Things,  worldly  Afi^'eCtions  are  very  much  the  Spring  of 
Mens  Motion  and  AiSlion  ;  fo  in  religious  Matters,  the  Sprir.g  of 
tlieir  Adlions  are  very  much  religious  AfFecSlions  :  He  that  has  doc- 
trinal Knowledge  and  Speculation  only,  without  Affection,  never  is 
engaged  in  the  Bufmefs  of  Religion. 

3.  Nothing  is  more  manlfeft  in  Fa5i^  than  that  the  Things  r  f 
Religion  take  hold  of  Men's  Souls,  no  further  than  they  offeH  them. 
There  are  Multitudes  that  often  hear  the  Word  of  God,  and  there- 
in hear  of  thofe  Things  that  are  infinitely  great  and  important,  and 
that  mofl  nearly  concern  them,  and  all  that  is  heard  feems  to  be 
wholly  ineffe£lual  upon  them,  and  to  make  no  Alteration  in  their 
Difpofition  or  Behaviour ;  and  the  Reafon  is,  they  are  not  affected 
with  what  they  hear.  There  are  many  that  often  hear  of  the  glo- 
rious Perfections  of  God,  his  almighty  Power,  and  boundlefs  Wif- 
dom,  his  infinite  Majefty,  and  that  Holinefs  of  God,  by  which  he  is 
of  purer  Eyes  than  to  behold  Evil,  and  cannot  look  on  Iniquity,  and 
the  Heavens  are  not  pure  in  his  Sight,  and  of  God's  infinite  Good- 
nefs  and  Mercv,  and  hear  of  the  great  Works  of  God's  Wifdom, 
Power  and  Goodnefs,  wherein  there  appear  the  admirable  Manifef- 
tations  of  thefe  PerfecStions  ;  they  hear  particularly  of  the  unfpeakable 
Love  of  God  and  Chrift,  and  of  the  great  Things  that  Chrift  has 
done  and  fuffer'd,  and  of  the  great  Things  of  another  World,  of 
eternal  Mifcry,  in  bearing  the  Fiercenefs  and  Wrath  of  almighty 
God,  and  of  endlefs  Bleffednefs  and  Glory  in  the  Prefence  of  God, 
and  the  Enjoyment  of  his  dear  Love;  they  alfo  hear  the  peremptory 
Commands  of  God,  and  his  gracious  Counfels  and  Warnings,  and 
the  fweet  Invitations  of  the  Gofpel ;  I  fay,  they  often  hear  thefe 
Things,  and  yet  remain  as  they  were  before,  with  no  fenfible  Alte- 
ration on  them,  either  in  Heart  or  Practice,  becaufe  they  are  not  af- 
fe(5led  with  v/hat  they  hear  ;  and  never  will  be  fo  'till  they  arc  af- 
fected.    I  am  bold  to  aflcrt,  that  there  never  was  any  confiderable 

Change 


10  Religion  conji/ls  much  Part  I. 

Change  wrought  In  the  Mind  or  Converfation  of  any  one  Perfon, 
by  any  thing  of  a  religious  Nature,  that  ever  he  read,  heard  or  faw, 
that  had  not  his  AfFcdions  mov'd.  Never  was  a  natural  Man  en- 
gaged carneftly  to  feek  his  Salvation  :  Never  were  any  fuch  brought 
to  cry  afterVVifdom,  and  lift  up  theirVoice  forUnderftanding,  and  to 
wrcrtle  withGod  inPrayer  forMercy  ;  and  never  was  one  humbled, and 
bro't  to  the  Foot  of  God,  from  any  thing  that  ever  he  heard  or  ima- 
gined of  his  own  Unworthinefs  and  Defervings  of  God's  Difpleafure  v 
nor  was  ever  one  induced  to  fly  for  Refuge  unto  Chrift,  while  his 
Heart  rcmain'd  unafFeded.  Nor  was  there  ever  a  Saint  awakened 
out  of  a  cold,  lifelcfs  Frame,  or  recovered  from  a  declining  State  in 
Religion,  and  brought  back  from  a  lamentable  Departure  from  God, 
without  having  his  Heart  affected.  And  in  a  Word,  there  never 
was  any  Thing  confiderable  brought  to  pafs  in  the  Heart  or  Life  of 
any  Man  living,  by  the  Things  of  Religion,  that  had  not  his  Heart 
deeply  affedcd  by  thofe  Things. 

4.  The  holy  Scriptures  do  every  where  place  Religion  very  much 
in  the  Affections  ;  fuch  as  Fear,  Hope,  Love,  Hatred,  Defire,  Joy, 
Sorrow,  Gratitude,  CompafHon  and  Zeal. 

The  Scriptures  place  much  of  Religion  in  godly  Fear  ;  infomuch 
that  'tis  often  fpoken  of  as  the  Character  of  thofe  that  are  truly  re- 
ligious Perfon?,  that  they  tremble  at  God's  JVord^  that  they  fear  before 
h'lm^  that  their  Flejh  trembles  for  Fear  of  him  ^  and  that  they  are  afraid 
ef  his  fudgments,  that  his  Excellency  makes  them  afraid^  and  his  Dread 
falls  upon  them  ;  and  the  like  :  And  a  Compellation  commonly  given 
the  Saints  in  Scripture,  is,  Fearers  of  God ^  or  they  that  fear  the  Lord, 
And  becaufe  the  Fear  of  God  is  a  great  Part  of  trueGodlinefs,  hence 
true  Godlinefs  in  general,  is  very  commonly  called  by  the  Name  of 
the  Fear  of  God  ;  as  every  one  knows,  that  knows  any  thing  of  the 
Bible. 

So  Hope  in  God  and  in  the  Promifes  of  his  Word,  is  often  fpoken 
of  in  the  Scripture,  as  a  very  confiderable  Part  of  true  Religion. 
'Tis  mention'd  as  one  of  the  three  great  Things  of  which  Religion 
confifts,  I  Cor,  13.  13.  Flope  in  the  Lord  is  alfo  frequently  men- 
tioned as  the  Character  of  the  Saints  :  Pfal.  146.  5.  Happy  is  he  that 
hath  the  God  of  }2.zoh  for  his  Hclp^  luhofe  Hope  is  in  the  Lord  his  God. 
Jcr.  17.7.  Blefjed  is  the  Man  that  trufleth  in  the  Lord.,  whofe  Hope  the 
Lord  is.  Pfal.  31.  24.  Be  of  good  Courage.^  and  he  Jijalljhengthen 
your  Hearty  all  ye  that  Hope  in  the  Lord.  And  the  like  in  many  other 
Places,  Religious  Fear  and  Hope  are,  once  and  again,  joined  toge- 
ther, as  jointly  conftituting  the  Character  of  the  true  Saints.  Pfal. 
33.  18.  Behold  the  Eye  of  the  Lord  is  upon  them  that  Fear  him^  upon 
them  that  Hope  in  his  Mercy,  Pfal.  147.  11.  The  Lord  taketh  Plea- 
Cure  in  them  that  Fear  /;/>//,  in  thofe  that  Hope  in  his  Mercy,     Hope  is 


Part  I.  in  holy  AffeBiom.  i  x 

fo  great  a  Part  of  true  Religion,  that  the  Apoftle  fays  we  arc  favcdhy 
Hcpc^  Rom.  8.  24.  And  this  is  fpokcn  ol  as  the  Helmet  uf  the  chrif- 
tian  Soldier,  i  7  hef.  5.8.  And  for  an  Helmet^  the  Hope  of  Stihation  ; 
and  the  fiire  and  ftedfalt  Anchor  of  the  Soul,  which  prefervcs  it  from 
being  call- away  by  the  Storms  of  this  evil  Woild,  Heb.  6.19.  lyhich 
Hope  ivc  have,  as  afi  Anchor  of  the  Soul,  both  fur e  and  Jhdfaji  ^  and  which 
enireth  into  that  luithin  the  Fell.  'Ti«  fpolcen  of  as  a  f>,rcat  Fruit  ana 
Benefit  which  true  Saints  receive  byChriiPs  Rcfurrtdlion,  i  Pet.  j.3. 
Bleffcd  be  the  God  and  Father  of  our  Lordjefus  Chriji,  zvhich  according 
to  his  abundant  Mercy,  hath  begotten  us  again  unto  a  lively  Hope,  by  the 
Refurre^ion  of  fefus  Chrijl  from  the  Dead. 

The  Scriptures  place  Religion  very  much  in  the  Affcdlion  of  Love, 
in  Love  to  God,  and  the  Lord  Jefus  Chrift,  and  Love  to  the  People 
of  God,  and  toMankind.  TheTexts  in  which  this  is  manifeft,  both 
in  theOld  Teftament,  and  New,  are  innumerable.  But  of  this  more 
afterwards. 

The  contrary  Affection  oi  Hatred  SSo,  as  having  Sin  for  itsObjecl, 
is  fpoken  of  in  Scripture,  as  no  inconfiderable  Part  of  true  Religion. 
It  is  fpoken  of  as  that  by  which  true  Religion  may  be  known  and 
diftinguiflied,  Prov.  8:  13.  The  Fear  of  th£  Lord  is  to  hate  Evil.  And 
accordingly  the  Saints  are  called  upon  to  give  Evidence  of  their  Sin- 
cerity by  this,  Pfal.  97.  10.  Te  that  fear  the  Lord  hate  Evil.  And 
the  Pfalmifl  often  mentions  it  as  an  Evidence  of  his  Sincerity  ;  Pfal. 
101.2,3.  /  will  walk  within  my  Houfe  with  a  pcrfe^  Heart  ;  I  ivill 
fet  no  wicked  Thing  before  mine  Eyes  :  I  hate  the  U'ork  of  them  that  turn 
afide.  YiA.  \\(^.  \o\.  1  hate  every  falfe  Way.  SoV'errei28.  Again 
Pfal.  139.  21.   Do  1  not  hate  them,  O  Lord^  that  hate  thee. 

So  holy  Deftre,  excrcifed  in  Longings,  Hungrings  and  Thirftings 
after  God  and  HolineO,  is  often  mention'd  in  Scripture  as  an  impor- 
tant Part  of  true  Religion  ;  Ifai.  26.  8.  The  Dcfire  of  our  Soul  is  to 
thy  "Name,  and  to  the  Remembrance  of  thee.  Pfal.  27.  4.  One  Thing  have 
I  defired  of  the  Lord,  and  that  will  1  fesk  after  ;  that  I  may  dwell  in  the 
Houfe  of  the  Lord,  all  the  Days  of  my  Life,  to  behold  the  Beauty  of  the 
Lord,  and  to  enquire  in  his  Temple.  Pfal.  42.  1,2.  As  the  Heart  pan- 
ieth  after  the  TVater- brooks,  fo  panteth  nry  Soul  after  thee,  O  God',  My 
Soul  thiifleth  for  God,  for  the  living  God:  IVhen  fhall  I  come  and  appear 
before  God?  Pfal.  63.  I,  2.  My  Soul  thirjleih for  thee  \  my  Flejh  long- 
eih  for  thee^  in  a  dry  and  ihirjly  Land,  ivhcre  no  Water  is,  to  fee  thy  Power 
and  thy  Glory,  fo  as  I  have  feen  thee  in  the  SanSluary.  Pfal.  84.  1,2. 
Hoiv  amiable  are  thy  Tabernacles,  O  Lord  of  Hojis  !  My  Soul  longeth.^ 
yea,  evenfaintcth,  for  the  Courts  of  the  Lord  \  my  Heart  and  my  Flejh 
crieth  out  for  the  living  God.  Pfal.  119.  20.  My  Soul  breaketh  for  the 
Longing  it  hath  unto  thy  Judgments,  at  all  Times.  So  Pfal.  73.  25.  and 
143.  6,  7.  and  130.  6.  Cant.  3.  i,  2.  and  6.  8.  Such  a  holy  De- 
•fire  i^nd  ThirftofSoul  is  menticgned^  as  one  of  thofe  great  Things 

which 


12  Religion  co?iJiJis  much  Part  I. 

which  renders  or  denotes  a  Man  truly  blefled,  in  the  Beginning  of 
Chrift's  Sermon  on  the  Mount,  Matth.  5.  6.  BlcJJed  are  they  that  da 
hunger  and  thirji  after  Right eoufnefs,  for  they  jhall  be  filled.  And  this 
holy  Thirft  is  fpoken  of,  as  a  great  Thincr  in  the  Condition  of  a  Par- 
ticipation of  the  Bleffings  of  eternal  Life,  Rev.  21.  6.  1  will  give  unto 
him  that  is  athirj}^  of  the  Fountain  of  the  ll'ater  of  Life  freely. 

The  Scriptures  fpeak  of  holy  Joy^  as  a  great  Part  of  true  Religion. 
So  is  it  reprefented  in  the  Text.  And  as  an  important  Part  of  Re- 
ligion, it  is  often  exhorted  to,  and  prefs'd,  with  great  Earneftnefs  ; 
Pfal.  37.  4.  Delight  thy  f elf  in  the  Lord^  and  he  fijall  give  thee  the  De- 
fires  of  thine  Heart.  Pfal.  97.  12.  Rejoice  in  the  Lord ^  ye  Righteous, 
So  Pfal.  33.  I.  Rejoice  in  the  Lord ^  O  ye  Righteous.  Matth.  5.  12. 
Rejoice,  and  be  exceeding  glad.  Phil.  3.  i.  Finally  Brethren^  rejoice  in 
the  Lord.  And  Chap.  4.  4.  Rejoice  in  the  Lordalway,  and  again  I  fay 
rejoice.  1  Thef.  5.  16.  Rejoice  evermore.  Pfal.  149.  2.  X^/ Ifrael 
rejoice  in  hijn  that  made  him  \  let  the  Children  of  Zion  be  joyful  in  iheir 
King.     This  is  mention'd  among  the  principal  Fruits  of  the  Spirit  of 

Grace,  Gal.  5.  22.  The  Fruit  of  the  Spirit  is  Love,  Joy,  See. The 

Pfahnift  mentions  his  holy  Joy,  as  an  Evidence  of  his  Sincerity,  Pfal. 
119.  14.  I  have  rejoiced  in  the  Way  of  thy  Tefiimonies,  as  much  as  in  all 
Riches, 

Religious  Sorrow,  Mourning,  and  Brokennefs  of  Heart,  arc  alfo 
frequently  fpoken  of  as  a  great  Part  of  true  Religion.  Thefe  Things 
are  often  mentioned  as  diftinguifhing  Qualities  of  the  true  Saints,  and 
a  great  Part  of  their  Character  ;  Matth  5.4.  Blejfed  are  they  that 
mourn  \  for  they  Jhall  be  comforted.  Pfal.  34.  18.  The  Lord  is  nigh 
unto  them  that  are  of  a  broken  Heart,  and  faveth  fuch  as  be  of  a  contrite 

Spirit.     Ifai.   61.   I,  2.   The  Lord  hath  anointed  me to  bind  up  the 

Broken-hearted, to  comfort  all  that  mourn.     This  godly  Sorrow,  and 

Brokennefs  of  Heart  is  often  fpoken  of,  not  only,  as  a  great  Thing  in 
the  diftinguifhing  Chara6ler  of  the  Saints,  but  that  in  them,  which 
is  peculiarly  acceptable  and  pleafing  to  God  ;  Pfal.  51.  17.  The  Sa- 
crifices of  God  are  a  broken  Spirit  ;  a  broken  and  a  contrite  Heart,  O  God^ 
ihou  wilt  not  defpife.  Ifai.  57.  15.  Thus  faith  the  high  and  lofty  One 
that  inhabit eth  Eternity,  whofe  Na?ne  is  Holy  :  /  dwell  in  the  high  and 
holy  Place,  with  him  alfo  that  is  of  a  humble  and  contrite  Spirit,  to  revive 
the  Spirit  of  the  Humble,  and  to  revive  the  Heart  of  the  contrite  ones. 
Chap.  66.  2.  To  this  Man  will  I  look,  even  to  him  that  is  poor,  and  of  a 
contrite  Spirit. 

Another  AffecSlion  often  mentioned,  as  that  in  the  Exercife  of  which 
much  of  true  Religion  appears,  is  Gratitude ,  efpccially  as  exercifed 
inThankfulnefs  and  Praifc  to  God.  Tliis  being  fo  much  fpoken  of 
in  the  Book  of  Pfiims,  and  other  Parts  of  the  holy  Scriptures,  I  need 
not  mention  particular  T(xts. 

Again, 


Part  I.  in  holy  AJecilom.  13 

Again,  The  holy  Scriptures  do  frequently  fpeak  of  Compaffwi  or 
AUrcy^  as  a  very  trrcat  and  cflentiul  Thin^  in  true  Religion  ^  info- 
much  that  good  Men  are  in  Scripture  deiioniinatcd  from  hence  ;  and 
a  merciful  Man,  and  a  good  A4an,  are  equivalent  Terms  in  Scripture  , 
Ifai.  57.  I.  The^'x^^t^ous  perijheth^  a};:l 710  A'ian  Ia\ctf)  it  to  Heart ; 
and  merciful  Men  are  taken  away.  And  the  Scripture  choofes  oat 
this  Quality,  as  that  by  which,  in  a  peculiar  Manner,  a  ri^ihteous  Man 
in  dec)pher'd  ;  Pfal.  "^7.21.  The  K\2\\izous  fievjcih  Mercy y  and ^i- 
veth ',  and  Ver.  26.  H^  is  ever  r\\cvL\k\\^  ami Icndcth.  And  Frov.  14. 
3.  He  that  honoureth  the  Lord^  hath  Mercy  on  the  Poor.  And  Col.  3. 
1 2.  Put  ye  ouy  as  the  EUH  of  God^  Holy  and  Beloveds,  Bov/els  of  Mer- 
cies, ^\.  This  is  one  of  ihofe  great  Things,  by  which  thofe  who 
are  truly  Blefl'ed  are  defcribcd  by  our  Saviour,  M^atth.  5.  '] .  Bleffcd 
are  the  Merciful^  for  they  Jhall  obtain  Mercy.  And  this  Chriit  aifo 
fpeaks  of,  as  one  of  the  weightier  Alatters  of  the  Law,  Matth.  23. 
23  IVo  unto  you  Scribes  and  Phari fees.,  Hypocrites-,  for  ye  pay  Tythe  of 
A^j/int,  and  Annife^  and  Cummin ^  and  have  omitted  the  lueightier  Matters 
of  the  Law  ^  Judgment^  Mercy,  and  Faith.  To  the  like  Purpofe  is 
that,  Mich.  6.  8.  He  hath /hewed  thee,  O  Man,  what  is  ^ood:  Jnd 
what  doth  the  Lord  reguire  of  thee,  but  to  dojujlice,  and  love  Mercy, 
andimlk  humbly  luith  thy  God?  And  alfo  that,  Hof.  6.  6.  For  I  dc 
fired  Mexcy,  and  not  Sacrifice.  Which  feems  to  have  been  a  Text 
much  delighted  in  by  our  Saviour,  by  his  Manner  of  citing  it  once 
and  again  i  Matth.  9.   13.  and  12.  7. 

Zeal  is  alfo  fpoken  of,  as  a  very  elTcntial  Part  of  the  Religion  of 
true  Saints.  'Tis  fpoken  of  as  a  greatThing  Chrift  had  in  view,in  gi- 
ving himfelf  for  our  Redemption  ;  Tit.  2.  14.  IFho  gave  hi  mf elf  for 
us,  that  he  might  redeem  us  from  all  Iniquity,  and  purify  unto  himfelf  a 
peculiar  People,  zealous  of  good  Works.  And  this  is  fpoken  of,  as  the 
greatThing  wanting  in  the  luke-warmL^^<3^;V^^«j,  Rev.  3.  15,  16,  19. 

I  have  m.entioned  but  a  few  Texts,  out  of  an  innumerable  Multi- 
tude, all  over  the  Scripture,  which  place  Rehgion  very  much  in  the 
AfF^iflions.  Bat  what  has  been  obferved,  mav  be  fufficient  to  fhew 
that  they  who  would  deny  that  much  of  true  Religion  lies  in  the  Af-- 
fedtions,  and  maintain  the  Contrary,  mult  throw  away  what  we 
have  been  wont  to  own  for  our  Bible,  and  get  fome  other  Rule,  by 
which  to  judge  of  the  Nature  of  Religion. 

5.  The  Scriptures  do  reprefent  true  Reliction,  as  beine  fummarily 
comprehended  in  Love,  the  Chief  of  the  AfFc^lions,  and  Fountain  of 
all  other  Affcdions. 

So  our  blellcd  Saviour  reprefents  the  Matter,  in  anfwer  to  the 
Law\er,  who  afked  him,  which  was  the  great  Commandment  of  the 
Law,  Mitth.  22.  77,  38,  -^9,40.  Jefus  faid  unto  him.  Thou  Jhalt 
lovi  the  Lord  tlyy  Qod^  vjitb  all  thy  Hearty  and  with  all  thy  Soul,  and 

with 


14  Religioft  conjifts  much  Part  I. 

with  all  thy  Mind '.  This  ii  the  firft^  and  great  Com^nandmcnt  \  and  the 
fecond  is  like  unto  it,  ThouJJjalt  love  thy  Neighbour  as  thy  felf.  On  ihefe 
two  Commandments  hang  all  the  Law  and  the  Prophets.  Which  laft 
Words  fignifv  as  mucli,  as  that  thefe  two  Commandments  compre- 
hend all  the  Duty  prefcribcd,  and  the  Religion  taught  in  the  Law  and 
the  Prophets.  And  the  Apoftle  Paul  docs  from  Time  to  Time 
make  the  fame  Reprefentation  of  the  Matter  ;  as  in  Rom.  13.  8.  He 
that  loveth  another ^  hath  fulfilled  the  Lazv.  And  Ver.  10.  Love  is  the 
fulfilling  of  the  Laiv.  And  Gal.  5.  14.  For  all  the  Laiv  is  fulfilled  in 
'{/Ne  JFord^even  in  this^ThcuJlmlt  love  thy  Neighbour  as  thy  frlf.  b"o  like- 
wife  in  1  Tim.  i.  5.  Now  the  End  of  the  CG?nmandmeni  is  Charity^ 
out  of  a  pure  Heart,  Skc,  So  the  (lime  Apoftle  fpeaks  of  Love,  as  the 
greateft  Thing  in  Religion,  and  as  the  \'itals,Eirence  and  Soul  of  it ; 
without  which,  the  greateft  Knowledge  and  Gifts,  and  the  moft 
glaring  ProfeOipn,  and  every  thing  elfe  which  appertains  to  Religion, 
are  vain  and  worthless ;  and  reprefents  it  as  theFountain  from  whence 
proceeds  all  that  is  good,  in  i  Cor.  13.  thro'out ;  for  that  which  Is 
there  rendred  Charity^  in  the  Original  is  aya^r,  the  proper  Englifh 
of  wliich  is  Love. 

Now  altho'  it  be  true,  that  the  Love  thus  fpokcn  of,  includes  the 
whole  of  a  fmcerely  benevolentPropenfity  of  theSoul, towards  God  and 
Man  ;  yet  it  may  be  confidered,  that  it  is  evident  from  what  has 
been  before  obferved,  that  this  Propenfity  or  Inclination  of  the  Soul, 
when  in  fenfible  and  vigorous  Exercife,  becomes  Jfie^^ion,  and  is  no 
other  tlian  afFcclionate  Love.  And  furely  it  is  fuch  vigourous  and 
fervent  ,Love  which  Chrift  fpeaks  of,  as  the  Sum  of  all  Religion,  when 
he  fpeaks  of  Loving  God  with  all  our  Hearts,  with  all  our  Souls,  and 
with  all  our  Minds,  and  our  Neighbour  as  ourfelves,  as  the  Sum  of 
all  that  was  taught  and  prefcribcd  in  the  Law  and  the  Prophets. 

Indeed  it  cannot  be  fuppofed,  when  this  AfFeclion  of  Love  is  here, 
and  in  other  Scriptures,  fpoken  of  as  the  SCim  of  all  Religion,  that 
hereby  is  meant  the  Act,  exclufive  of  the  Habit,  or  that  the  Excrcffe 
of  the  Underftanding  is  excluded,  which  is  implied  in  all  reafonable 
Affcdtion.  But  it  is  doubtlcfs  true,  and  evident  from  thefe  Scrip- 
tures, that  the  Rfjence  of  all  true  Religion  lies  in  holy  Love  ;  and  that 
in  this  divine  Aft'c6tion,  and  an  habitual  Difpofition  to  it,  and  that 
Light  which  is  the  Foundation  of  it,  and  thofc  Things  which  are  the 
Fruits  of  it,  conlifts  the  JVholc  of  Religion. 

From  hence  it  clearly  and  certainly  appears,  that  great  Part  of  true 
Religion  confifts  in  the  Affections.  For  Love  is  not  only  one  of  the 
AfictStions  but  it  is  the  firft  and  chief  of  the  Aftc<fHons,  and  the 
Fountain  of  all  theAfte6>ions.  VxctmLove  ^iuk^Hafred  of  thofeThings 
which  are  contrary  to  what  we  love, or  which  oppofe  5c  thwart  us  in  thofe 
Things  that  we  delight  in  :  And  from  the  various  Exercifes  of  Love 
and  Hatred,  according  to  the  Circumftances  of  the  Objects  af  thefe 

Aftedlions, 


Part  I.  in  holy  Ajjcciions.  15 

A£rc6lion?,  as  prefent  orabfent,  certain  or  uncertain,  probable  or  im- 
probable, arife  all  thofc  other  AfFe6iions  of  Defivc^  Hopc^  Fcar^  Joy\ 
Griefs  Gratitude^  Jnger^  he.  From  a  vigourous,  aif.ctionatc,  and 
fervent  Love  to  God^  will  necefTarily  arifc  otiier  religicia  Afivdlions  : 
hence  will  arife  an  intcnfc  Halrtri  dnd  Abhorrence  of  Sin,  Kv/rofSin, 
and  a  Dread. of  God's  Difpleafure,  Grr.tJtude  to  God  for  hisGoodneb, 
Co7npIaconcc  and  Joy  in  Cyod  when  Cjod  is  gracioully  and  fcnfibly 
prefent,  and  Gr/V/'when  lie  is  abfcnt,  and  a  joyful  Hcpe  when  a  fu- 
ture Enjoyment  of  God  is  expedted,  and  fervent  'Zcnl  for  the  CTlory 
of  God.  And  in  like  ?vlanncr,  from  a  fervent  Lonje  to  AJcn^  wili  i> 
rifc  all  other  vertuous  Affections  towards  Men. 

6.  The  Religion  of  the  moft  eminent  Saints  we  have  an  Account 
of  in  the  Scripture,  confifted  much  in  holy  Affcdi'ions. 

I  (hall  take  particular  Notice  of  three  eminent  SaiiUs,  which  have 
exprefs'd  the  Frame  and  Sentiments  of  their  own  Hearts,  and  fo  de- 
fcribed  their  own  Religion,  and  the  Manner  of  their  Intercourfe  with 
God,  in  the  Writings  which  they  have  left  us,  that  are  a  Pait  of  the 
facred   Canon. 

.  ThQ  firj}  Inllance  Ifliall  take  notice  of,  is  Da-vid^  that  Man  after 
Gcd's  civn  Heart  ;  who  has  given  us  a  lively  Portraiture  of  his  Reli- 
gion, in  the  Book  of  Pfalms.  Thofe  holy  Songs  of  bis,  he  has  there 
left  us,  are  nothing  elfe  but  the  ExpreiTions  and  Breathings  of  devout 
arid  holy  Affct/tiom  \  fuch  as  an  humble  and  fervent  Love  to  God, 
Admiration  of  his  glorious  Perfections  and  wonderful  Works,  earnefi: 
Deftrei^  Thirftings  and  Pantings  of  Soul  after  God,  Delight  and  Joy 
in.  God,  a  fweet  and  melting  Gratitude  to  God  for  his  great  Good- 
nefs,  an  holy  Exultation  and  Triumph  of  Soul  in  the  Favour,  SufHci- 
ency  and  Faithfulnefs  of  God,  his  Love  to,  and  Delight  in  the  Saints 
the  excellent  of  the  Earth,  his  great  Delight  in  the  Word  and  Ordi- 
nances of  God,  his  Grief  ior  his  own  and  others  Sins,  and  his  fervent 
T.eal  for  God,  and  againft  the  Enemies  of  God  and  his  Church.  And 
theleExpreflions  of  holyAffedion, which  thePfalms  of  David  zre  every 
where  full  of,  are  the  more  to  our  prefent  Purpofe,  bccaufe  thofc 
Pfalms  are  not  only  the  ExpreiTions  of  the  Religion  of  fo  eminent  a 
SiintjthafGod  fpeaks  of  as  fo  agreeable  to  hisMind  ;  but  were  alfo,by 
the  Dircdion  of  the  Hcly  Ghoff,  penn'd  for  ti^e  Ufe  of  the  Church 
of  God  in  its  publick  Worfhip,  not  only  in  that  A»e,  but  in  after 
Ages  ;  as  being  fitted  to  exprefs  theReligion  of  all  Saints,  in  all  Ages, 
;is  well  as  rhe  Religion  of  the  Pfalmilh  And  it  i?  moreover  to  be  ob- 
ferved,  that  David.,  in  the  Book  of  Pfalms,  fpeaks  not  as  a  private 
Perfon,  but  as  the  t^falmijl  of  1  pad.,  as  the  fubordinate  Head  of  the 
Church  of  God,  and  Leader  in  their  Worlhip  and  Pr.iifes  ;  and  in 
many  (^f  the  Pfalms,  fpeaks  in  the  Name  of  Chrifi:,  as  perfonatin?  him 
m  thcfe  Breariiiiies  torth  of  holy  Aff.dion,  and  in  many  other  Pfalms, 
he  fpeaks  in  the  Nume  of  the  Church,  Another 


i6  Religion  confifls  vmch  Part  I. 

Another  Inftance  I  fhall  obferve,  is  the  Apoftle  Paul  ;  who  was, 
in  many  RefpccSls,  the  Chief  of  all  the  Minifters  of  the  Ncw-Tefta- 
ment ;  being  above  all  others,  a  chofcn  Veilel  uptoChrirt,  to  bear  his 
Name  before  the  Gentiles,  and  made  the  chief  Inftrumcnt  of  propa- 
gating and  efhblifhing  the  chriftian  Church  in  the  World,  and  of 
dillindly  revealing  the  glorious  Myfteries  of  the  Gofpel,  for  the  In- 
j{ru6lion  of  the  Church  in  all  Ages  ;  and  (as  has  not  been  improbably 
thought  by  fome)  the  moft  eminent  Servant  of  CliriO-,  that  ever  lived, 
received  to  the  higheit  Rewards  in  the  heavenly  Kingdom  of  his 
Matter.  By  what  isfaid  of  him  in  the  Scripture,  he  appears  to  have 
been  a  Perfon  that  was  full  of  AfFedion.  And  'tis  very  manifeff, 
that  the  Religion  he  exprefies  in  his  Epiftlcs,  confiftcd  very  much  in 
holy  Affections.  It  appears  by  all  his  Exprcfiions  of  himfeif,  that  he 
was,  in  the  Courfe  of  his  Life,  enflamed,  actuated  and  entirely  fwai- 
lowed  up,  by  a  moft  ardent  Love  to  his  glorious  Lord,  efteeming  all 
Things  as  Lofs,  for  the  Excellency  of  the  Knowledge  of  him,  and 
efteeming  them  but  Dung  that  he  might  win  him.  He  reprefents 
himfeif,  as  overpower'd  by  this  holy  Affe6lion,  and  as  it  were  com- 
pelled by  it  to  go  forward  in  his  Service,  thro'  all  DifHcultics  and  Suf- 
ferings, 2  Cor.  5.  14,  15.  And  his  Epiftles  are  full  of  Expreftions 
of  an  overflowing  Aft'ecfion  towards  the  People  of  Chrift  :  He  fpeaks 
oi  \\\s  dear  Love  to  them,  2  Cor.  12.  19.  Phil.  4.  i.  2  Ti?n.  i.  2. 
Of  his  abundant  Love,  2  Cor.  2.  4.  And  of  his  affeSiionate  ami  tender 
Love,  as  of  a  Nurfe  towards  her  Children,  i  Thef.  2.  7,  8.  But  we 
•were  gentle  among  you  ;  even  as  aNurfe  chcrijhetb  her  Children ;  fo  being  af- 
fe5lionatcly  defirous  of  you, we  were  tvilling  to  have  impai'ted  unto  you,  not  the 
Gofpel. of  God  only,  but  alfo  our  oivn  Souls,  hccaufe  ye  were  dear  unto  us. 
So  alfo  he  fpeaks  of  his  Bowels  of  Love,  Phil.  i.  8.  Philem.  v.  12,  and 
20.  So  he  fpeaks  of  his  earneji  Care  for  others,  2  Cor.  8.  16*  and  of 
his  Bowels  of  Pity  or  Mercy  towards  them,  Phil.  2.  i.  and  of  his 
Concern  for  others,  even  to  Anguijh  of  Heart,  2  Cor.  2.  4.  For  out  of 
much  Affli^ion,and  Anguijlo  of  Heart,  I  wrote  unto  you, with  many  Tears', 
not  that  ye  Jhould  be  grieved ;  but  that  ye  might  hioiu  the  Love  which  I 
have  more  abundantly  unto  yon.  He  fpeaks  of  the  great  Confix  of  his 
i)Oul  for  them,  Col.  2.  i.  He  fpeaks  oi great  and  continual  Grief  th^t 
heh2id  in  his  Heart  from  CompaJ/ion  to  the  Jews,  Rom.  9.  2.  He 
fpeaks  of  his  Mouth's  being  open^l,  and  his  Heart  enlarged  towards 
Chriftians,  2  Cor.  6.  11.  O  ^r  Corinthians,  our  Mouth  is  open  unto 
you,  our  Heart  is  enlarged  I  He  often  fpeaks  of  his  affccliouate  and  long- 
ing Dcfires,  I  Thef.  2.  8.  Rom.  i.  11.  Phil.  i.  8.  and  Chap.  4.  i. 
2  Tim.  I.  4.  The  fame  Apoftle  is  very  often,  in  his  Epiftles,  expref- 
iing  the  Aftcction  oVJoy,  2  Cor.  i.  12.  and  Chap.  7.  7.  and  V.  9, 
and  16.  Phil,  i.  4.  and  Chap.  2.  i^  2.  and  Chap.  '^.  3.  Col.  i.  24. 
I  Thef  3.  9.  Hb  fpeaks  oHiis  rejoicing  with  great  foy,  Phil.  4.  10. 
Philem*  l,J*  Qi  bis  Joying  and  rejoicing,  Phil.  2.  i,  y,dndo(\ns  rejoicing 

exceedingly^ 


Part  I.  in  holy  AffcBiom,  17 

exceedingly y  1  Cor.  7.  13.  And  of  his  being  filled  with  Cornfort^  and 
being  exceeding  joyful^  ?.  Cor.  7.  4.  He  fpcaks  of  himfelf  as  always 
rejoicing,  2  Cor.  6.  10.  So  he  fpeaks  oi  the  Triu/nphs  of  his  Soul, 
2  Cor.  2.  14.  And  oi  his  glorying  in  Tribulation,  2  "I'hef.  i.  4.  and 
Rom.  5.  3.  He  alfo  expreffcs  the  AfFccSlion  of  Hope  ;  in  Phil.  i. 
20.  he  fpeaks  of  his  carncjl  ExpeiJation,  and  his  Hope.  He  iikcwifc 
cxprefTcs  an  Affection  of  Godly  Jealoufy,  2  Cor.  11.2,3.  ^^^  '^ 
appears  by  his  whole  Hiftory,  after  his  Converlion,  in  the  ASls,  and 
alfo  by  all  his  Epi/iles,  and  the  Accounts  he  aives  of  himfelf  there, 
That  the  Affedlion  of  Zeal,  as  having  the  Caufe  of  his  Mafter,  and 
the  Intereft  and  Profperity  of  his  Church,  for  its  Obje6l,  was  mighty 
in  him,  continually  inflaming  his  Heart,  ftrongly  engaging  to  thofe 
great  and  conftant  Labours  he  went  through,  in  inftrucling,  exhort- 
ing, warning  and  reproving  Others,  traveling  in  Birth  with  them  ; 
confli6ling  with  thofe  powerful  and  innumerable  Enemies  who 
continually  oppofed  him,  wreftling  with  Principalities  and  Powers, 
not  fighting  as  one  who  beats  the  Air,  running  the  Race  fjt  before 
him,  continually  preiling  forwards  through  all  Manner  of  D  ffi- 
culties  and  Sufferings  ;  fo  that  others  thought  him  quite  befide  himfelf. 
And  how  full  he  was  of  Afte6lion,  does  further  appear  by  his  being 
fo  full  of  Tears  :  In  2  Cor.  2.  4.  he  fpeaks  of  his  many  Tears,  and  fo 
jI^s  20.  19.  And  of  his  Tears  that  he  filed  continually.  Night  and 
Day,  V.   31. 

Now  if  any  one  can  confider  thefe  Accounts  given  In  the  Scripture 
of  this  great  Apoftle,  and  which  he  gives  of  himfelf,  and  yet  not  fee 
that  his  Religion  confifted  much  in  AfFe<£i:ion,  muft  have  a  ftrange 
Faculty  of  managing  his  Eyes,  to  fhut  out  the  Light  which  (hines 
moft  full  in  his  Face. 

The  other  Inftance  I  fhall  mention,  is  of  the  Apoftle  John,  that 
beloved  Difciple,  who  was  the  neareft  and  deareft  to  his  M  ifter  of 
any  of  theTwelve,  and  was  by  him  admitted  to  the  greateft  Privileges 
of  any  of  them  :  Being  not  only  one  of  the  three  who  were  admit- 
ted to  be  prefent  with  him  in  the  Mount  at  his  Transfiguration,  and 
at  the  raifing  oVJairus's  Daughter, and  whom  he  took  with  him  when 
he  was  in  his  Agony,  and  one  of  the  three  fpoken  of  by  the  Apoftle 
Paul,  as  the  three  main  Pdlars  of  the  chriftian  Church  ;  but  was  fa- 
vour'd  above  all,  in  being  admitted  to  lean  on  his  Mafter's  Bofom,  at 
his  latt  Supper,  and  in  being  chofen  by  Chrift,  as  theDifciple  to  whom 
he  would  reveal  his  wonderful  Difpenfation  towards  his  Church,  to 
the  I^nd  of  Time  ;  as  we  have  an  Account  in  the  Book  of  Revelation : 
And  to  fhut  up  the  Canon  of  the  New-Teftament,  and  of  the  whole 
Scripture ;  being  preferved  much  longer  than  all  the  reft  of  the  Apo- 
files,  to  fet  all  Things  in  Order  in  the  chriftian  Church,  after  their 
Death. 

C  It 


1 8  Religio7i  confijls  much  Part  I. 

It  is  evident  by  all  his  Writings,  (as  is  generally  obfervecl  by  Di- 
vines) that  he  was  a  Perfon  remarkably  full  of  Affc6lion  :  His  Ad- 
drefl'ts  to  thofe  whom  he  wrote  to,  being  inexprtfTibly  tender  and 
pathetical,  breathing  nothing  but  the  molt  feivenr  Love  ;  as  tho'  he 
were  all  made  up  of  fweet  and  hcdy  Aftldion.  The  Proofs  of  which 
can't  be  given  without  Difadvantage,  unkfs  we  fliould  tranfciibe  his 
whole  Writings. 

y.  He  whom  God  fent  into  the  World,    to  be  the   Li^rht  of  the 
World,  and  Head  of  the  whole  Church,  and  the  perfect  Example    of 
true  Rtligion  and  Vertue,  for  thelmitation  of  all,  the  Shtpiierd  whhm 
the  whole  Flock  (hould  follow  wherever  he  goes,    even  the  Lord  Je- 
fus  Chrifl-,  was  a  Pcrfon  who  was  remarkably  of  a  tender  and  iifFcc- 
tionate  Heart  ;   and  his  Vertue  was  exprefs'd  very  much  in  the  Exer- 
cifes  of  holy  Affc(5lions.     He   was   the  greattfl  Inrtance  of  Ardency, 
Vigour  and  Strength  of  Love^  to  both  God  and  Man,  that  ever  was. 
It  was  thefeAffe6lions  which  got  theVidfory,  in  that  mighty  Struggle 
and  Conflict  of  his  AfFccSlions,    in  his  Agonies,    when  he  prayed  more 
earmjily^  and  offered jiro?ig  Cry'nig and  T ears ^  and  wreftled  in  Tears  and 
in  Blood.      Such  was  the  Power  of  the  Exercifcs  of  his  hoi;  Love,  that 
they  were  ftronger  than  Death,    and  in  that  great  Struggle,  overcame 
thofe  ftrong  Exercifes  of  the  natural   AfFc6tions  of  Fear  and    Grief, 
when  he  was  fore  amazed,  and  hisSoul  was  exceeding  forrowful,  even 
unto  Death.     And  he  alfo  appear'd  to  be  full  of  AfFi(5tion,    in  the 
Courfc  of  his  Life.      We  re:jd  of  his  great  ZW,  fulfilling    that  in  the 
69th  Pfalm,    The  Zeal  of  thine    Hcuje  hath   eaten  me  up  ^    John  2.  17. 
We  read  of  his  Grief  ioT  theSins  of  Men,  Mark  3.  5.   He  looked  round 
about  on  them  with  Anger ,  being  grieved  for  the  Hardnefs  of  their  Hearts. 
And  his  breaking  forth  in  Tears  and    Exclamations,  from  the  Confi- 
deration  of  the  Sin  and  Mifcry  of  ungodly  Men,  and  on  the  Sight  of 
the  City  oi  Jerufalcm^  which  was  full  of  fuch  Inhabitants,    Luke  ig. 
41 ,  42.   And  when  he  was  come  near^  he  beheld  the  City^and  ivept  over  it, 
fo}ing.  If  thou  had  ft  known,  even  thou,  at  leaji  in  this  thy  Day,  thelhings 
which  belong  unto  thy  Peace  !  but  nciu  they  are  hid f rein  thine  Eyes   With 
Chap.  13.  34.   O  jerufalem,  Jerufulem,  which  killcji  the  Prophets,  and 
Jloneji  them  that  are  fent  unto  thee.  How  often  would  I  have  gathered  thy 
Children  tc get  her,  as  a  Hen  doth  gather  her  Brood  under  her  JP  ings,  and  ye 
would  not  !   We  read  of  Chrift's  earneft   Defire,   Luke  22.  15.   JPith 
Dcfirc  have  I  dcfircd  to  cat  this  Paffovcr  with  you^  before  I  fuffer.     We 
often  read  of  the  AfFtdion  of  Pity  or  Ccinpaffion    in  Chrilt,    JVJatth. 
15.  32.   and  18.  34.    Luke  7.  13.   and  of  his  being  moved  ivith   Com- 
paffsoTi,  Matth.  9.  36,  and  14.  14.  and  Mark  6.  34.     And  how  ren- 
der did  his  Heart  appear  to  be,  on  occafion  of  AJary^s  and   Martha's 
Mourning  for  their  l^rothcr,  and  coming  to  him  with  theirCompiaints 
iwid  Tears :  'I'hiir  I'cars  foon  drew  I'cars  from  his  Eyes  :  He  was 

aftcded 


Part  I.  in  holy  JlffcBions.  19 

afFc(£led  with  their  Grief,  and  ivept  with  them  ;  tho'  he  knew  their 
Sorrow  fhould  fo  foon  be  turned  into  Joy,  by  their  Brother's  being 
raifed  from  the  Dead  ;  fee  'John  1 1.  And  how  ineffably  aff(.6li(>nate 
was  that  laft  and  dying  Difcourfe,  which  Jefus  had  with  his  eleven 
Difciplcs  tlieEvening  before  he  was  crucified  ?  wht-n  he  told  them  he 
was  going  away,  and  foretold  tliem  the  great  Difficulties  and  Suffer- 
ings they  fhould  meet  with  in  the  World,  when  he  was  gone  ;  and 
comforted  and  counfeled  'em,  as  his  dcarlittle  Children,  and  bequeath- 
ed to  them  his  holy  Spirit,  and  therein  his  Peace,  and  his  Comfort  and 
Joy,  as  it  were  in  his  laft  Will  and  Teftament,  in  the  13th,  J4th, 
15th,  and  1 6th  Chapters  o{  John  ;  and  concluded  the  Whole  with 
that  affedionate  jnterceffory  Prayer  for  them,  and  his  whole  Church, 
in  Chap.  17.  Of  all  the  Difcourfes  ever  penn'd,  or  utter'd  by  the 
Mouth  of  any  Man,  this  feems  to  be  the  moft  affcdionate,  and 
affecting. 

8.  The  Religion  of  Heaven  confifts  very  much  in  Affe£lion. 
There  is  doubtlefs  true  Religion  in  Heaven,  and  true  Religion  In 
it's  utmoft  Purity  and  Perfedion.  But  according  to  the  Scripture 
Rcprefentation  of  th^  heavenly  State,  the  Religion  of  Heaven  confifls 
chiefly  in  holy  and  mighty  Love  and  Joy^  and  the  Expreffion  of  thcfe 
in  moft  fervent  and  exalted  Praifes.  So  that  the  Religion  of  the 
Saints  In  Heaven,  confifts  in  the  fame  Things  with  that  Religion  of 
the  Saints  on  Earth,  which  is  fpoken  of  in  cur  Text,  viz.  Love^  and 
Joy  unfpcakable^  and  full  of  Glory.  Now  it  would  be  very  foolifh  to 
pretend,  that  becaufe  the  Saints  in  Heaven  ben't  united  to  Flefh  and 
Blood,  and  have  no  animal  Fluids  to  be  moved,  (  through  the  Laws 
of  Union  of  Soul  and  Body  )  with  thofe  great  Emotions  of  their  Souls, 
that    therefore   their   exceeding    Love   and    Joy  are  no  Afte6lions. 

We  are  not  fpeaking  of  the  Affections  of  the  Body,  but  of  the 

Affedions  of  the  Soul,  the  chief  of  which  are  Love  and  Joy.  When 
thefe  are  in  the  Soul,  whether  that  be  in  the  Body  or  out  of  it,  the 
Soul  is  affected  and  moved.  And  when  they  are  in  the  Soul,  in  that 
Strength  in  which  they  are  in  the  Saints  in  Heaven,  the  Soul  is  migh- 
tily affccEled  and  moved,  or,  which  is  the  fame  Thins,  has  great 
Affc6tion?.  'Tis  true,  we  don't  experimentally  know  what  Love 
and  Joy  are  in  a  Soul  out  of  a  Body,  or  in  a  glorified  Body  ;  /.  c, 
we  han't  had  Experience  of  Love  and  Joy  in  a  Soul  in  thefe  Cir- 
cumftances  ;  but  th'e  Saints  on  Earth  do  know  what  divine  Love  and 
Joy  in  theSoulare,&  they  knowwhatLove^cJoy  are  of  the  fameKind, 
with  the  Love  and  Joy  which  are  in  Heaven,  in  feparatc  Souls  there. 
The  Love  and  Joy  of  the  Saints  on  Earth,  is  the  Beginning  and 
Dawning  of  the  Light,  Life,  and  Bkffednefs  of  Heaven,  and  is  like 
their  Love  and  Joy  there  ;  or  rather,  the  fame  inNature,  tho'  not  the 
•fame  with  it,  or  like  to  it,   in  D''p;ree  and  Circumftances,     This  is 

C  2  evident 


20  Relight  cofififts  much  Part  I. 

evident  by  many  Scriptures,  as  Prov,  4.  18.  John  4.  14.  and  Chap. 
6.  40,47,50,  51,  54,  s8.  I  John  3.  15.  1  Cor.  1 3.  8,  9,  jo,  1 1, 
12.  'Tis  unrcafonable  therefore  to  fuppofe,  tliat  the  Love  and  Joy 
of  the  Saints  in  Heaven,  not  only  difFcr  in  Degree  and  Circumftances, 
from  the  holv  Love  and  Joy  of  the  Saint?  on  Earth,  but  is  fo  entirely 
different  in  Nature,  that  they  are  no  AfF^dlions  ;  and  meerly  becaufe 
the)  have  no  Blood  and  animal  Spirits  to  be  fet  in  Motion  by  them, 
W'jiich  Morion  of  the  Blood  and  animal  Spirits  is  not  of  the  Eflence 
of  thefe  AfFc^lions,  in  Men  on  the  E-.rth,  but  the  EfFcd  of  them  ; 
altho'  by  their  Reaction  they  may  make  fome  circumftantial  Diffe- 
rence in  theSenfation  of  the  Mind.  There  is  a  Senfation  of  the  Mind 
which  loves  and  rejoices,  that  is  antecedent  to  anyEff^ds  on  theEluids 
of  the  Body;  and  this  Senfation  of  theMind,  therefore  don't  depend  on 
thefeAlotions  in  theBody,  and  fo  may  be  in  theSoul  without  theBody, 
And  wherever  there  are  the  Exercif'^s  of  Love  and  Joy,  there  is  that 
Senfation  of  the  Mind,  whether  it  be  in  the  Body,  or  out ;  and  that 
inv^'ard  Senfation,  or  kind  of  fpiritual  Scnfe,  or  Feeling,  and  Motion  of 
the  Soul,  is  what  is  called  Aftcdion  ;  The  Soul  when  it  thus  feels, 
(  if  I  may  fo  fay  )  and  is  thus  moved,  is  faid  to  be  afPedled,  and  efpe- 
cially  when  this  inward  Senfation  and  Motion,  are  to  a  very  high  De- 
gree, as  they  are  in  the  Saints  in  Heaven.  If  we  can  learn  any 
thing  of  the  State  of  Heaven  from  the  Scripture,  the  Love  and  Joy 
th.it  the  S.iincs  have  there,  is  exceeding  great  and  vigorous ;  imprcf- 
fing  the  Heart  with  the  ftrongeft  and  mod  lively  Senfation,  of  inex- 
pr-lTible  Sweetnefs,  mightily  moving,  animating,  and  engaging  them, 
m  king  them  like  to  a  Flame  of  Fire.  And  if  fuch  Love  and  Joy 
ben't  Affwdions,  then  the  Word  Affe5lion  is  of  no  Ufe  in  Language. 

Will  any  fay,  that  the  Saints  in  Heaven,  in  beholding  the  Face  of 

their  Father,,  and  the  Glory  of  their  Redeemer,  and  contemplating 
his  wonderful  \Vorks,  and  particularly  his  laying  down  his  Life  for 
them,  have  their  Hearts  nothing  moved  and  affeded,  by  all  which 
they  behold  or  confider  ? 

Hence  .therefore  the  Religion  of  Heaven.,  confifting  chiefly  in  holy 
Love  and  Joy,  confifts  very  much  in  Affcdion  :  And  therefore  un- 
doubtedly, true  Religion  confifts  very  much  in  AfFedlion,  The  Way 
to  learn  the  true  Nature  of  any  Thing,  is  to  go  where  that  Thing  is 
to  be  found  in  it's  Purity  and  Pcrfedion.  If  wc  would  know  the 
Nature  of  true  Gold,  we  muft  view  it,  not  in  the  Oar,  but  when  it 
b  icfincd.  If  we  would  learn  what  true  Religion  is,  we  muft  go 
where  there  is  true  Religion,  and  nothing  but  true  Religion, 
and  in  it's  higheft  Perfcdion,  without  any  Defed  or  Mixture.  All 
who  arc  truely  religious  are  not  of  this  World,  they  are  Strangers 
here,  and  belong  to  Heaven  ;  they  are  born  from  above.  Heaven  is 
their  native  Country,  and  the  Nature  which  they  receive  by  this  hea- 
venly Birth,  is  an  heavenly  Nature,  they  receive  an  Anointing  from  A- 
Iqv€  i  that  Principle  of  true  Religion  which  is  in  them,  is  a  Commu- 
nication 


Part  I.  i?j  holy  Affedliojis,  ii 

nication  of  the  Religion  of  Heaven;  their  Grace   is   tl.e  Dawn   of 
Glory  ;  and  God  fits  them  for  that  World  by  conforming  them  to  it. 

9.  This  appears  from  the  Nature  and  Dcfign  of  the  Ordinances 
and  Duties,  which  God  hath  appointed,  as  Means  and  Expreflions  of 
true  Religion. 

To  inftance  in  the  Duty  of  Prayer  :  'Tis  manifcft,  we  are  not  ap- 
pointed, in  this  Duty,  to  declare  God's  Pcrfedions,  his  Majefly,  Ho- 
linefs,  Goodnefs,  and  Alifufficiency,  and  our  own  Mcannefs,  Empti- 
nefs,  Dependence,  and  Unworthinefs,  and  our  Wants  and  Defires, 
to  inform  God  of  thefc  Things,  or  to  incline  his  Heart,  and  prevail 
with  him  to  be  willing  to  fiicw  us  Mercy  ;  but  fuitably  to  afFc6t 
our  own  Hearts  with  the  Things  we  cxprefs,  and  fo  to  prepare  us  to 
receive  the  Bleffings  we  afk.  And  fuchGeftures,  and  Manner  of  ex- 
ternal Behaviour  in  the  Worfliip  of  God,  which  Cuftom  has  made 
to  be  Significations  of  Humility  and  Reverence,  can  be  of  no  further 
Ufe,  than  as  they  have  fome  Tendency  to  affect  our  own  Hearts,  or 
the  Hearts  of  others. 

And  the  Duty  of  finging  Praifcs  to  God,  fccms  to  be  appointed 
wholly  to  excite  and  exprefs  religious  Affe6lions.  No  other  Reafon 
can  beaffigned,  why  we  fhould  exprefs  our  fclves  to  God  in  V^erfe, 
rather  than  inProfe,  and  do  it  withiVIufick,  but  only,  that  fuch  is  our 
Nature  and  Frame,  that  thefe  Things  have  a  Tendency  to  move  our 
AfFc-aions. 

The  fame  thing  appears  in  the  Nature  and  Dcfign  of  the  Sacra- 
ments, which  God  hath  appointed.  God,  confidering  our  Frame, 
hath  not  only  appointed  that  we  fhould  be  told  of  the  great  Things 
of  the  Gofpel,  and  of  the  Redemption  of  Chrift,  and  inftru6\ed  in 
them  by  his  Word  j  but  alfo  that  they  fiiould  be,  as  it  were,  exhi- 
bited to  our  View,  in  fenfible  Reprefentations,  in  the  Sacraments, 
the  more  to  afFeft  us  with  them. 

And  the  imprclTing  divine  Things  on  the  Hearts  and  AfFc^ions  of 
Men,  is  evidently  one  great  and  main  End  for  which  God  has  ordain- 
ed, that  his  Word  delivered  in  the  holy  Scriptures,  fliould  be  opened, 
applied,  and  fet  home  upon  Men,  in  Preaching.  And  therefore  it 
don't  anfwer  the  Aim  which  God  had  in  this  Inititution,  meerly  for 
Men  to  have  goodCommcnfaries  and  Expofitions  on  theScripture,  and 
other  good  Books  of  Divinity  ;  becaufe,  altho'  thcfe  mav  tend,  as 
well  as  Preaching, 'to  give  Men  a  good  doftrinal  or  fpeculative  Un- 
derftanding  of  the  Work  of  God,  yet  they  have  not  an  equal  Ten- 
dency to  imprefs  them  on  Men's  Hearts  and  Affcflions.  God  hath 
appointed  a  particular,  and  lively  Application  of  his  Word,  to  Men, 
in  the  Preaching  of  it,  as  a  fit  Means  to  afFc6l  Sinners,  with  the  Im- 
portance of  the  Things  of  Rcl  gion,  and  their  own  Mifery,  and  Ne- 
•  ce/Tity  of  a  Remedy,  and  the  Glory  and  SuiEciency  of  a  Remedy 

C  3  provided  ; 


2^  Religion  conjlfls  much  Part  I. 

proviJed  ;  and  to  ftir  up  the  pure  Minds  of  the  Saint?,  and  quicken 
t.'ieir  Aff.(5lions,  by  often  bringing  the  great  Things  of  Religion  to 
\\-\i\T  Remembrance,  and  fetting  them  before  them  in  their  proper 
Coburs,  tho'  they  know  them,  and  have  been  fully  inftrucled  in 
them  already;  2  Pet.  i.  12,  13.  And  particularly,  to  promote 
thofe  two  AiF.dtions  in  tliem,  wliich  are  fpoken  of  in  the  Text,  Love 
and  ^Joy  :  Chri/f  gave  feme  ApojUes^  and  fome  Prophets.,  and  fo?ne  Evan- 
geli/is.,  and  feme  Pajhrs  and  Teachers.,  that  the  Body  of  Chriji  might  be 
cdifji'd  in  Love,  Eph.  4.  1 1,  12,  16.  The  Apoftle,  in  inltrucSling  and 
Cwunfeiling  Timothy.,  concerning  the  Work  of  the  Miniftry,  informs 
him  that  the  great  End  of  that  Word  which  a  Minilter  is  to  preach, 
is  Love  ox  Charity.,  i  Tim.  1.3,4,5.  And  another  Affe6tion 
which  God  has  appointed  Preaching  as  a  Means  to  promote  in  the 
S.iiiits,  is  Joy  J  and  therefore  Minillers  are  called  Helpers  of  their  Joy^ 
2  Cor.  I.  24. 

10.   'Tis  an  Evidence  that  true  Religion,  or  Holinefs  of  Heart,  lies 
very  much  in  the  Affe6lion  of  the  Heart,  that  the  Scriptures  place  the 
Sin  of  the  H^art  very  much  in  Hardnefs  of  Heart.     Thus  the  Scrip- 
tures do  every  where.     It  was  Hardnefs  of  Heart,  which  excitedGrief 
and  Difpleafure  in  Chrift  towards  the    feivs.,   Mark   3.    5.   He  looked 
rvAnd  about  on  them  with  Anger.,   being  grieved  for  the  Hardnefs  of  their 
Plearts.     It  is  from  Men's  having  fuch  a  Heart  as  this,  that  they  trea- 
fare  up  Wrath  for  themfelves.     Rom.  2.  5.   After  thy   Hardnefs  and 
impenitent    Heart.,  treafurefl  up  unto  thy  felf  iVrath.,    again/}  the  Day  of 
JVrath.,  and  Revelation  of  the  righteous  Judgment  of  God.     The  Reafon 
given  why   the  Houfe  of //r^?^/ would   not  obey  God,   was  that  they 
were  hard-hearted,   Ezek.  3.  7.  But  theHoufeoflfrzel  will  not  hearken 
unto  thee  ;  for  they  will  not  hearken  unto  me  :    For  all  the  Houfe  ij/'Ifrael 
are  impudent  and  hard-hearted.     The  Wickednefs  of  that  perverfe  re- 
bellious Generation  in  the  Wildernef<?,  is  afcribed  to   the  Hardnefs  of 
their  Hearts  ;   Pfil.  95.  y,— .jq.   To  Day^  if  ye  will  hear  my   Voice., 
^irden  «;/  your  Heart.,  as  in  the  Provocation.,  and  as  in  the  Day  of  Temp- 
tation in  the  IP'ildernefs  \   when  your  Fathers  tejnptedme.,  proved  me.,  and 
!  iw  my  I  fork  :    Forty  Years  long  was  I  grieved  with  this  Generation,and 
I  ud  it  is  a  People  that  do  err  in  their  Heart,  &:c.— This   is   fpoken  of 
;'..i  wh.it  prevented  Zedekiah's  turning  to  the  Lord,   2  Chron.  36.  13. 
He  /lijfemd  his  Neck,  and  hardned  his  Heart,  from  turning  to  the  Lord 
(fcd  5/"  Ifracl.     This  Principle  is  fpoken  of,  as  that  from  whenceMen 
arc   without   the  Fear  of  God,   and  depart  from  God's  Ways:    Ifdi. 
63.  17.    O  Lord,  why  hnfi  thou  made  us  to  err  from  thy  Uays,  and  hard- 
ned our  Heart  from  thy  Fear  ?   And  Men's  rejed-ng    Chriit,   and  op- 
pofing  Chrilt.ani'y,  is  Kii  1  to  this  Principle  ;   Aas   19.    9.   But  when 
drjers  were  hardned,  and  hcUevcd  not,  but  f pake  Evil  of  that  JVay  before 

:!'(,•  Multitude  -, God's  leaving  Men  to  the  Power  of  the  Sin  and 

Corruption 


Part  I.  in  holy  JlffcBiom  2 


.> 


Corruption  of  the  Heart,  is  often  exprefs'd  by  God*s  hardening  their 
Hearts;  Rom.  9.  18.  therefore  hath  he  Mercy  on  wh^m  he  will  have 
Mercy ^  and  tvhom  he  lu'dl  he  hardeneth.  John  12.  40.  He  hath  Llmdcd 
their  Mind<^  and  hardened  their  Hearts.  Ar;d  tie  Apoltle  fcen-is  to 
fpeak  o^  an  evil  Hearty  that  departs  from  the  living  God^  and  a  hard 
Heart  .^  as  the  fame  Thing:,  Hcb.  38.  Harden  not  your  Hearty  as  in 
the  Frovocation^  &CC.  Verfe  12,  13.  Tah  heed  Brethren,  leji  there  I c 
in  any  of  you  an  evil  Heart  of  Unbelief  in  departing  from  the  living  God ; 
but  exhort  one  another  daily .^  while  it  is  called  to  Day  ;  leji  any  of  ycu  be 
hardened  through  the  Deceit fulnefs  of  Sin.  And  that  great  Work  of 
God  in  Converfion,  which  conhfis  in  dcHvering  a  Perfon  from  the 
Power  of  Sin,  and  mortifying  Corruption,  is  cxprcls'd,  once  and  a- 
gain,  by  God's  taking  away  the  Heart  of  Stone,  and  giving  an  Heart  of 
Flejhy  Ezek.  11.  19.  and  Ch?.p.  36.  26. 

Now  by  a  hard  Heart,  is  plainly  meant  an  unafF:  (Sled  Heart,  or  a. 
Heart  not  eafy  to  be  moved  with  vertuous  Affcdlions,  hke  a  Stone, 
infcnfible,  ftupid,  unmoved  and  hard  to  be  imprcTfcd.  Hence  the 
hard  Heart  is  called  -Ajlony  Heart,  and  is  oppofcd  to  an  Heart  cf  FleJJ?^ 
that  has  feeling;,  and  is  fenfibly  touch'd  and  moved.  We  read  in 
Scripture  of  a  hard  Heart,  and  a  tender  Heart  :  And  doubtlefs  we  are 
to  underhand  thefe,  as  contrary  the  one  to  the  other.  But  what  is  a 
tender  Heart,  but  a  Heart  which  is  eafily  imprefTed  with  what  ought 
to  afFe£l  it  ?  God  commends  Jofiah,  becaufe  his  Heart  Wi)s  tender  ; 
and  'tis  evident  by  thofe  Things  which  are  mention'd  as  Expreffions 
and  Evidences  of  this  Tendernefs  of  Heart,  that  by  his  Heart  being 
tender  is  meant,  his  Heart  being  eafily  moved  with  religious  and 
pious  AfFc6lion  ;  2  Kings  22.  19.  Becaufe  thine  Heart  was  tender^ 
and  thou  hajl  humbled  thy  felf  before  the  Lord.,  when  thou  heard]}  what  I 
fpake  againj}  this  Place,  arid  againji  the  Inhabitants  thereof^  that  they 
fiould  become  a  Defolation,  and  a  Curfe,  and  haji  rent  thy  Clothes,  and 
haft  wept  before  me  ;  I  alfo  have  heard  thee,  faith  the  Lord.  And  this 
is  one  thing,  wherein  it  is  necefTary  we  fhould  become  as  little  Chil- 
dren,  in  order  to  cur  entring  into  the  Kingdom  of  God,  even  that  we 
fhould  have  our  Hearts  tender,  and  eafily  iifFedted  and  moved  in  fpi- 
ritual  and  divine  Things,  ashttle  Children  have  in  other  Things. 

'Tis  very  plain  in  fome  Places,  in  the  Texts  themfelves,  that  by 
Hardnefs  of  Heart  is  meant  a  Fleart  void  oS.  AfFccSlion.  So  to  fignily 
the  Oflrich's  being  without  natural  Afi\6lion  to  her  Young,  it  isfaid, 
Job  39.  16.  She  hardeneth  her  Heart  againji  her  young  Ones,  as  though 
they  were  not  hers.  So  a  Perfon  having  a  Heart  unafFt£ted  in  Tin.e 
of  Danger,  is  exprefs'd  by  his  hardening  his  Heart,  Prov.  28.  14* 
Happy  is  the  Man  that  fear eth  alway  ;  but  he  that  hardneth  his  Heart 
fhall  fall  into  Mi f chief 

Now  therefore  fmce  it  is  fo  plain,  that  by  a  hard  Heart,  in  Scrip- 
ture, is  meant  a  Heart  deftitute  of  pious  Affe6lions,  and  fmce  alfo 

C  4  the 


24  Religion  confijls  much  Part  I. 

the  Scriptures  do  fo  frequently  place  the  Sin  and  Corruption  of  the 
Heart  in  Hardnefs  of  Heart ;  it  is  evident,  that  the  Grace  and  Holi- 
nefs  of  the  Heart,  on  tJie  contrary,  muft,  in  a  great  Mcafure,  confift 
in  its  having  pious  Affcdllons,  and  being  eafily  fufceptive  of  fuch  Af- 
fe<5lion.  Divines  are  generally  agreed,  that  Sin  radically  and  funda- 
mentally confids  in  what  is  negative,  or  privative,  having  its  Root  and 
Foundation  in  a  Privation  or  Want  of  Holinefs.  And  therefore  un- 
doubtedly, if  it  be  {o  that  Sin  does  very  much  confifl  in  Hardnefs  of 
Heart,  and  fo  in  the  Want  of  pious  AfFe6lions  of  Heart  i  Holinefs 
does  confift  very  much  in  thofe  pious  Affcolions. 

I  am  far  from  fuppofmg  that  all  AfFcdions  do  fhew  a  tendcrHeart  : 
Hatred,  Anger,  Vain-glory,  and  other  felfiQi  and  felf-exaltincj  Affec- 
tions, may  greatly  prevail  in  the  hardeft  Heart.  But  yet  it  is  evident 
that  Hardnefs  of  Hearty  and  Tendermfs  of  Hearty  are  ExpreHions  that 
relate  to  the  Aftedtions  of  the  Heart,  and  denote  the  Heart's  being 
fufccptibie  of,  or  fhutup  againlt,  certain  Jjfe^ions,  of  which  I  fhall 
have  Occafion  to  fpcak  more  afterwards. 

Upon  the  Whole,  I  think  it  clearly  and  abundantly  evident,  that 
true  Religion  lies  very  much  in  the  AfFecftion^.  Not  that  I  think 
thef^  Arguments  prove,  that  Religion  in  theHearts  of  the  trulyGodly, 
is  ever  in  cxadl  Proportion  to  the  Degree  of  Affection,  and  prefent 
Emotion  of  the  Mind.  For  undoubtedly,  there  is  much  AfFedlion  in 
the  true  Saints  which  Is  not  fpiritual  :  Their  religious  AfFe6tions  are 
often  mixed  ;  all  is  not  from  Grace,  but  m.uch  from  Nature.  And 
tho'  the  Affections  have  not  their  Seat  in  the  Body,  yet  the  Conftitu- 
tion  of  the  Body,  may  very  much  contribute  to  the  prefent  Emotion 
of  the  M'md.  And  the  Degree  of  Religion  is  rather  to  be  judged  of 
by  the  Fixcdnefs  and  Strength  of  the  Habit  that  is  exercifed  in  Affec- 
tion, whereby  holy  Affc61:ion  is  habitual,  than  by  the  Degree  of  the 
prefent  Exercife  :  And  the  Strength  of  that  Habit  is  not  always  inPro- 
portion  to  outward  EfFc(fl:s  and  Manifcflations,  or  inward  PJtFeds,  in 
the  Hurry  and  Vehemence,  and  fuddcn  Changes  of  the  Courfe  of  the 
Thoughts  of-the  Mind.  JJut  yet  it  is  evident,  that  Religion  confifts 
fo  much  in  Afl^cdtion,  as  that  witlioutholy  Affedion  there  is  no  true 
Religion  :  And  no  IJght  in  the  Underftanding  is  good,  which  don't 
produce  holy  Af}l6lion  in  the  Heart  j  no  HMt  or  Principle  in  the 
Heart  is  good,  wliich  has  no  fuch  Exercife  ;  and  no  external  Fruit  is 
good,  which  don't  proceed  from  fuch  Exercifes. 

Having  thus  confidcrcd  the  Evidence  of  the  Propofition  laid  down, 
I  proceed  to  (omc.  Inferences. 

I.  Wc  may  hence  lenrn  how  great  their  Error  is,  who  are  for 
difc.-.rdin^  all  religious  Affcdtions,  as  having  nothing  folid  or  fubftan- 
tial  in  them. 

There 


Part  L  in  holy  Affcdionu  25 

There  feems  to  be  too  much  of  a  Difpofition  tliis  Way,  prevailing" 
in  this  Land  at  this  Time.  Becaufe  many  who,  in  the  late  extraor- 
dinary Seafon,  appeared  to  have  great  religious  AfFc£^ions,  did  not 
manifcll  a  ri2;ht  Ttmpcr  of  Mijid,  and  run  into  many  Errors,  in  The 
Timeof  thtir  Affcclion,  and  tiie  Heat  of  their  Zeal  ;  and  becaufe  ihc 
highAfFe«5tions  of  many  feem  to  be  fo  foon  ccme  to  nuthir.g,  and  feme 
who  feemed  to  be  miglitiiy  raifed  and  fwallowed  witii  Joy  and  Zeal, 
for  a  While,  feem  to  have  returned  like  tiie  Dog  to  his  Vomit  : 
Hence  religious  Afte6lions  in  general  arc  grown  out  of  Crcdir,  with 
great  Numbers,  as  tho'  true  Religion  did  not  at  all  conlHl:  in  them. 
Thus  we  eaiily,  and  naturally  run  from  one  Extreme  to  another.  A 
little  while  ago  we  were  in  the  other  Extreme  ;  there  was  a  preva- 
lent Difpofition  to  look  upon  all  high  religious  Affections,  as  eminent 
Exercifcs  of  true  Grace,  without  much  inquiring  into  the  Nature  and 
Source  of  thofe  Affections,  and  the  Manner  in  which  they  arofe  :  If 
Perfons  did  but  appear  to  be  indeed  very  much  moved  and  raifed,  fo 
as  to  be  full  of  religious  Talk,  and  exprefs  themfelves  with  great 
Warmth  and  Earneftnefs,  and  to  be  fill  d^  or  to  be  very  full^  as  the 
Phrafes  were  ;  it  was  too  much  the  Manner,  without  further  Exami- 
nation, to  conclude  fuch  Perfons  were  full  of  the  Spirit  of  God,  and 
had  eminent  Experience  of  his  gracious  Influences.  This  was  the 
Extreme  which  was  prevailing  three  or  four  Years  ago.  But  of  late, 
inftead  q{  efieeming  and  admiring  all  religious  Affections ^  without  Dif- 
iinSfion,  it  is  a  Thing  much  more  prevalent,  to  rejet^  and  difcard  all 
without  DiftinSfion.  Herein  appears  the  Subtllty  of  Satan.  While 
he  Hiw  that  Jffe^ions  were  much  in  Vogue,  knowing  the  greater 
Part  of  the  Land  were  not  verfed  in  fuch  Things,  and  had  not  had 
much  Experience  of  great  religious  Affe5lions^  to  enable  them  to  judge 
well  of 'em,  and  diftinguifli  between  true  and  falfe  ;  then  he  knew  he 
could  beft  play  his  Game,  by  fowing  Tares  amongft  the  Wheat,  and 
mingling  falfe  AffeSfions  with  the  Works  of  God's  Spirit :  He  knew 
this  to  be  a  likely  Way  to  delude  and  eternally  ruin  many  Souls,  and 
greatly  to  wound  Religion  in  the  Saints,  and  entangle  them  in  a 
dreadful  Wildernefs,  and  by  and  by,  to  bring  all  Religion  into  Dif- 
repute.  But  now,  when  the  ill  Confequences  of  \hc{t falfe  JffeJlions 
appear,  and  'tis  become  very  apparent,  that  fome  of  thofc  Emotions 
which  made  a  glaring  Shew,  and  were  by  many  greatly  admired, 
were  in  RealityNothing  ;  the  Devil  fees  it  to  be  for  his  Intercfl  to  go 
another  Way  to  work, and  to  endeavour  to  his  utmoft  to  propagate  and 
cftablilh  a  Perfwafion,  that  all  Affections  and  fenfible  Emotions  of  the 
Mind,  in  Things  of  Religion,  are  nothing  at  all  to  be  regarded,  but 
are  rather  to  be  avoided,  and  carefully  guarded  againff,  as  Things  of 
a  pernicious  Tendency.  This  he  knows  is  the  Way  to  bring  all  Re- 
ligion to  a  meer  lifelefs  Eormality,  and  effedually  fliut  out  the  Power 
■  of  Godlinefs,  and  every  Thing  which  is  fpiritual,  and  to  have  all  true 

Chriftianity 


26  Religion  conftjls  much  Part  I. 

Chriftlanlty  turn'd  out  of  Doors.  For  altho'  to  true  Religion,  there 
muft  indeed  be  fomethlng  elfe  befides  AfF^diion  ;  yet  true  Religion 
confifts  fo  much  in  the  AfFcdtions,  that  there  can  be  no  true  Religi- 
on without  them.  He  who  has  no  religious  AfFc6lion,  is  in  a  State 
oF  fpiritual  D^ath,  and  is  wholly  deftitute  of  the  powerful,  quicken- 
ing, favjng  Influences  of  the  Spirit  of  God  upon  his  Heart.  As  there 
is  no  true  Reli<iion,  where  there  is  notliing  elfe  but  Aff-6lion  ;  fo 
there  is  no  true  Religion  where  there  is  no  religious  AjfeStion.  As  on 
the  one  Hand,  there  muft  be  Light  in  the  Underftanuing,  as  well  as 
an  afcSicd  fervent  Heart,  where  there  is  Htat  without  L'ght,  there 
can  be  nothing  divine  or  heavenly  in  that  Heart ;  fo  on  the  other 
Hand,  where  there  is  a  Kind  of  Light  without  Heat,  a  Head  ftored 
with  Notions  and  Speculations,  with  a  cold  zwA  unafFc6lcd  Heart, 
there  can  be  nothing  divine  in  that  Light,  that  Knowledge  is  no  true 
ipiritual  Knowledge  of  divine  Things.  If  the  gr?at  Things  of  Re- 
ligion are  rightly  underftood,  they  will  afFc£t  the  Heart.  The  Rea- 
fon  why  Men  are  not  affeded  by  fuch  infinitely  great,  important, 
glorious,  and  wonderful  Things,  as  they  often  hear  and  read  of,  in 
the  Word  of  God,  is  undoubtedly  becaufe  they  are  blind  ;  if  they 
were  not  fo,  it  would  be  impoffible,  and  utterly  inconfiftent  with  hu- 
man Nature,  that  their  Hearts  fhould  be  otherwife,  than  ftrongly  im- 
prefs'd,  and  greatly  moved  by  fuch  Things. 

This  Manner  of  flighting  all  religious  AffeSllons^  is  the  Way  ex- 
ceedingly to  harden  the  Hearts  of  Men,  and  to  encourage  'em  in 
their  Stupidity  and  SenfelefTuefs,  and  to  ketp  'em  in  a  State  of  fpiri- 
tual  Death  as  long  as  they  live,  and  bring  'em  at  laft  to  Death  eternal. 
The  prevailing  Prejudice  againft  religious  AffeSiions  at  this  Day,  in  the 
Land,  is  apparently  of  awful  EffecSt,  to  harden  the  Hearts  of  Sinners, 
and  damp  the  Graces  of  many  of  the  Saints,  and  ftund  the  Life  and 
Power  of  Religion,  and  preclude  the  EfFedl  of  Ordinances,  and  hold 
us  down  in  a  State  ofDulnefsand  Apathy,  and  undoubtedly  caufes 
many  Perf  jns  greatly  to  offend  God,  in  entertaining  mean  and  low. 
Thoughts  of  the  extraordinary  Work  he  has  lately  wrought  in  this 
Land. 

And  for  Perfons  to  defpife  and  cry  down  all  religious  AffeBions^  is 
the  Way  to  fhut  all  Religion  out  of  their  own  Hearts,  and  to 
make  thorough  Work  in  ruining  their   Souls. 

They  who  condemn  hi2,h  Affedions  in  others,  are  certainly  not 
likely  to  have  high  Affections  thcmfelves.  And  let  it  be  confider'd, 
that  they  who  have  but  little  religious  Affection,  have  certainly  but 
little  Religion.  And  they  who  condemn  others  for  their  religious  Af- 
feSlions^  and  have  none  themfclves,  have  no  Religion. 

There  are  falfe  AjfcSlions^  and  there  are  true.  A  Man's  having 
much  AffeSiioriy  don't  prove  that  he  has  any  true  Religion  :  But  if  he 
has  no  AffeClton^  it  proves  that  he  has  no  true  Religion.     The  right 

Way, 


Part  L  m  holy  jlff'e^fioJis,  27 

Wav,  is  not  to  reject:  all  AfFcdIons,  nor  to  approve  all  ;  but  to  di- 
ftinguifh  between  Aftections,  approvin":  Tome,  and  rtjicling  others  i 
feparating  between  the  Wheat  and  iheChafF,  the  Gold  and  the  Drof^j 
the  Precious  and  the  V^ile, 

2.  If  it  be  {o^  that  true  Religion  lies  much  in  the  jlffe^lons^  hence 
we  may  infer,  that  fuch  Means  are  to  be  dtfired,  as  have  much  of  h 
Tendency  to  move  the  AfFeiSlions.  Such  Books,  and  fuch  a  Way  of 
Preaching  the  Word,  and  Adminiftration  of  Ordinances,  and  luch  a 
Way  of  worfhipping  God  in  Prayer,  and  Tinging  Praifes,  is  much  to 
be  defired,  as  has  a  Tendency  deeply  to  afftd  the  Hearts  of  thofe 
who  attend  thefe  Means. 

Such  a  Kind  of  Means,  would  formerly  have  been  highly  approved 
of  and  applauded  by  the  Generality  of  the  People  of  the  Land,  a.*^  the 
moft  excellent  and  profitable,  and  having  the  greatefl:  Tendency  to 
promote  the  Ends  of  the  Means  of  Grace.  But  the  prevailing  Tafie 
feems  of  late  ftrangely  to  be  alterM  :  That  patheticalManner  of  Pray- 
ing and  Preaching,  which  would  formerly  have  been  admir'd  and  ex- 
toll'd,  and  that  for  this  Reafon,  becaufe  it  had  fuch  a  Tendency  to 
move  the  AfFetSlions,  now,  in  great  Multitudes,  immediately  excites 
Difguft,  and  moves  no  other  Affedlions,  than  thofe  of  Difpleafure  and 
Contempt. 

Perhaps,  formerly  the  Generality  (at  leafl  of  the  common  People) 
were  in  the  Extreme,  of  looking  too  much  to  an  afFectionateAddrefs, 
in  puhlick  Performances :  But  now,  a  very  great  Pi^rt  of  the  People, 
feem  to  have  gone  far  into  a  contrary  Extreme.  Indeed  there  may 
be  fuch  Means,  as  may  have  a  great  Tendency  to  ftir  up  the  Pafllonv 
of  weak  and  ignorant  Perfons,  and  yet  have  no  great  Tendency  to 
Benefit  their  Souls.  For  tho'  they  may  have  a  Tendency  to  excite 
Affections,  they  may  have  little  or  none  to  excite  gracious  Affection.'^, 
or  any  Affections  tending  to  Grace.  But  undoubtedly,  if  thcThings 
of  Religion,  in  the  Means  ufed,  are  treated  according  to  theiifNaturc, 
and  exhibited  truly,  fo  as  tends  to  convey  juft  Apprehenfions,  and  a 
right  Judgment  of  them ;  the  more  they  have  aTendency  to  move  the 
Affections,  the  better. 

3.  If  true  Religion  lies  much  in  the  Affections,  hence  we  may 
learn,  what  great  Caufe  we  have  to  be  afhamed  and  confounded  be- 
fore God,  that  we  are  no  more  affected  with  the  great  Things  of 
Religion.  It  appears  from  what  has  been  faid,  that  this  arifes  from 
our  having  fo  little  true  Religion. 

God  has  given  to  Mankind  Affe£lions,  for  the  fame  Purpofc  which 
he  has  given  all  the  Faculties  and  Principles  of  the  human  Soul  for^ 
viz    that  they  mioht  be  fubfervient  to  Man's  chief  End,  and  the  great 
Bufiiiefs  fur  which  God  has  created  him,  that  is  the  Bufine/s  of  Reli- 
gion, 


2^  Rcligicn  co?i/ijls  much  Part  I. 

gfon.  And  yet  how  common  is  it  among  Mankind,  that  their  Affec- 
tions are  much  more  exercifcd  and  engaged  in  other  A4atters,  than  in 
Rehgion  !  In  Things  which  concern  Men's  worldly  Intereli,  their 
outward  Djlights,  th-ir  Honour  and  Reputation,  and  their  natural 
Relations,  tiiey  have  their  Defires  eager,  their  Appetites  vehement, 
their  Love  warm  and  afFj<a:ionate,  their  Zeal  ardent  ;  in  thefe  Things 
their  Hearts  are  tender  and  feniible,  eaiily  moved,  deeply  imprefs'd, 
much  concerned,  very  fenfibly  yfFeded,  and  greatly  engaged  ;  much 
deprefs'd  with  Grief  at  worldly  LofTes,  and  highly  raifed  with  Joy  at 
worldly  SuccefTes  and  Profperity.  But  how  infcnfible  and  unmovM 
are  moft  Men,  about  the  great  Things  of  another  World  !  How  dull 
are  their  Affections  !  How  heavy  and  hard  their  Hearts  in  thefe  Mat- 
ters !  Here  their  Love  is  cold,  their  Defires  languid,  their  Zeal  low, 
and  their  Gratitude  fmall.  How  they  can  fit  and  hear  of  the  infinite 
Height  and  D.-pth  and  Length  and  Breadth  of  the  Love  of  God  in 
Chrift  Jefus,  of  his  giving  his  infinitely  dear  Son,  to  be  offered  up  a 
Sacrifice  for  the  Sins  of  Men,  and  of  the  unparallel'd  Love  of  the  in- 
nocent, holy  and  tender  Lamb  of  God,  manifefted  in  his  dying  Ago- 
nies, his  bloody  Sweat,  his  loud  and  bitter  Cries,  and  bleeding  Heart, 
and  all  this  for  Enemies,  to  redeem  them  from  deferved,  eternal  Burn- 
ings, and  to  bring  to  unfpeakable  and  everlafling  Joy  andGlory ;  and 
yet  be  cold,  and  heavy,  infeufible,  and  regardlefs  !  Where  are  the 
Exercifes  of  our  Affections  proper,  if  not  here  ?  What  is  it  that  does 
more  require  them  ?  And  what  can  be  a  fit  Occafion  of  their  lively 
and  vigorous  Exercife,  if  not  fuch  an  one  as  this  ?  Can  any  Thing 
be  fet  in  our  View,  greater  and  more  important  ?  Any  Thing  more 
wonderful  and  furprifing  ?  Or  more  nearly  concerning  our  Interefl  ? 
Can  wc  fuppofe  the  wife  Creator  implanted  fuch  Principles  in  the  hu- 
min  Nature  as  the  Affections,  to  be  of  Ufe  to  us,  and  to  be  exercifed 
on  certain  proper  Occafions,  but  to  lie  Itill  on  fuch  an  Occafion  as 
this  ?  Can  any  Chriftian,  who  believes  the  Truth  of  thefe  Things, 
entertain  fuch  Thoughts  ? 

If  we  ought  ever  to  exercife  our  Affections  at  all,  and  if  the  Crea- 
tor han't  unwifcly  confhtuted  the  human  Nature,  in  making  thefe 
Principles  a  Part  of  it,  when  they  are  vain  and  ufelcfs  ;  then  they 
ought  to  be  exercifed  about  thofe  Objects  which  are  mofi  worthy  of 
them.  B'jt  is  there  any  Thino;,  which  Chriftians  can  find  in  Heaven 
or  Earth,  fo  worthy  to  be  the  Objects  of  their  Admiration  and  Love, 
their  earneft  and  longing  Defires,  their  Hope, and  theiiRcjoicing,  and 
their  fervent  Zeal,  as  thofe  Things  that  are  held  forth  to  us  in  the 
Gofpel  of  JcTus  Ciiiift  ?  In  which,  not  only  are  Things  declared  moft 
worthy  to  aff"Ct  us,  but  they  are  exhibited  in  the  molt  aff  ctingMan- 
ner.  The  (jlory  and  Beauty  of  the  blcffcd  Jehovah,  which  is  molt 
worthy  in  it  felf,  to  be  theObject  of  ourAJmiration  and  Love, is  there 
exhibited  in  the  moft  affecting  Manner  that  can  be  conceived  of,  as 

it 


Part  I. 


/;/  holy  Affcdions, 


it  appears  fbinlng  in  all  its  Lurtre,  in  the  Face  of  an  Incarnate,  infi- 
nitely loving,  meek,  compaflionatc,  d}ing  Redeemer.  All  the  Ver- 
tuesofthc  Lamb  of  God,  his  Humility,  Patience,  Meeknefs,  Sub- 
miflion.  Obedience,  Love  h  CompafTion,  are  exhibited  to  ourView, 
in  a  manner  the  moft  tending  to  move  ourAffccrions,  of  any  that  can 
be  imagined  ;  as  they  all  had  their  greattft  Trial,  and  their  highelt 
Exercife,  and  {o  their  brighteft  Manifeftation,  when  he  was  in  the 
moft  affecting  Circumffances  ;  even  when  he  was  under  his  lafl 
Sufferings,  thofe  unutterable  and  unparalkl'd  Sufferings,  he  endured, 
from  his  tender  Love  and  Pity  to  us.  There  alfo,  the  hateful  Nature 
of  our  Sins  is  manifeftcd  in  the  mofl  affecting  Manner  pofTible ;  as 
we  fee  the  dreadful  Effects  of  them,  in  what  ourRedecmer,  v/ho  un- 
dertook to  anfwer  for  us,  fuffcrcd  for  them.  And  there  we  have  the 
moft  affecting  Manifeftations  of  God's  Hatred  of  Sin,  and  his  Wrath 
and  Juftice  in  punifhing  it ;  as  we  fee  his  Juffice  in  the  Strictnefsand 
Inflexiblenefs  of  it,  and  his  Wrath  in  its  Terriblenefs,  in  fo  dreadfully 
punifhing  our  Sins,  in  One  who  was  infinitely  dear  to  him,  and  luviiip; 
to  us.  So  has  God  difpofed  Things,  in  the  Affair  of  ourRedemption, 
and  in  his  glorious  Difpenfations,  revealed  to  us  in  the  Gofpel,  as  tho' 
every  Thing  were  purpofely  contrived  in  fuch  a  Manner,  as  to  have 
the  greateft,  poiTible  Tendency  to  reach  our  Hearts  in  the  moft  tender 
Part,  and  move  our  Affections  moft  fenfibly  and  ftrongly.  How 
great  Caufe  have  we  therefore  to  be  humbled  to  the  Duft,  that  wc 
are  no  more  affected  ! 


PART 


3° 


What  are  no  Signs 


Part  II 


P  A  Pv  T 


Shewing  what  are  no  certain  Signs  that  re- 
ligious AffeEiions  are  truly  gracious^  or 
that  they  are  not. 


&,'^/'0ikW§f?$§^§  F  any  one,  on  the  Reading  of  what  has  been  juff 
"  '^  15fl^/''i^>'':§^%  now  faid,  is  ready  to  acquit  himfelf,  and  fay,   '•'  I 


am  not  one  of  thofe  who  have  no  rehgious  Af- 
fections ;  I  am  often  greatly  moved  with  the 
Confideration  of  the  great  Things    of  Reli^i- 


'•'•  on  ;  "  Let  him  not  content  himfelf  with  this, 
that  he  has  religious  Affections.  For  (  as  was  ob- 
fcrved  before  )  as  wc  ought  not  to  reject  and  condemn  all  AfFedlions, 
as  tho'  true  Religion  did  not  at  all  confift  in  Affection  ;  fo  on  the  o- 
ther  Hand,  we  ought  not  to  approve  o^  all,  as  tho'  every  one  that  was 
relizioufly  affected,  had  true  Grace,  and  was  therein  the  Subje(ft  of 
the  favir.g  Influences  of  the  Spirit  of  God  :  and  that  therefore  the 
right  Way  is'to  diftinguifh  among  religious  Affe6tion?,  between  one 
fort  and  another.  Therefore  let  us  now  endeavour  to  do  this :  And 
in  order  to  it,  I  would  do  two  Things. 

I.  I  would  mention  fome  Things,  which  are  no  Signs  one  Way 
or  the  other,  either  that  Affections  are  fuch  as  true  Rt-ligion  confifts 
in,  or  that  they  are  otherwife  ;  that  we  may  be  guarded  againft 
judging  of  Affections  by  falfe  Signs. 

II.  I  would  obfcrve  /bmc  Things,  wherein  thofc  Affections  which 
are  fpiritual  and  gracious,  differ  from  thofc  which  are  not  fo,  and 
may  be  diftinguilhed  and  known. 

FIRST, 


Part  II.  to  diftinguiffj  jj^cBions,  3 1 

FIRST,  I  would  take  Notice  of  feme  Things,  which  arc  no 
Signs  that  Affections  arc  gracious,  or  that  they  are  not. 

I.  'Tis  no  Sign  one  Way  or  the  other,  that  rehgious  Affections 
are  very  great,  or  raifcd  very  higli. 

Seme  are  ready  to  condemn  all  high  Affections  :  If  Perfons  appear 
to  have  their  religiousAffectionsrais'd  toan  extraordinary  Fitch, *hey  are 
prejudiced  again(t  them,  and  determine  that  they  are  Delufions, 
without  further  Enquiry.  But  if  it  be  as  has  been  proved,  that  true 
Religion  lies  very  much  in  reli^^ious  Affections,  then  it  follows,  that 
if  there  be  a  great  deal  of  true  Religion,  there  will  be  great  reli:'i(us 
Affections  ;  if  true  Religion  in  the  Hearts  of  Men,  be  raifed  to  a 
great  Height,  divine  and  holy  Affections  will  be  raifed  to  a  great 
Height. 

Love  is  an  Affection  ;  but  will  any  Chriftian  fay,  Men  ought  not 
to  love  God  and  Jefus  Chrift  in  a  high  Degree  ?  And  will  any  fay, 
we  ought  not  to  have  a  very  great  Hatred  of  Sin,  and  a  very  deep 
Sorrov/  for  it  ?  Or  that  we  ouglit  not  to  exercife  a  high  Degree  of 
Gratitude  to  God,  for  the  Mercies  we  receive  of  him,  and  tlie 
great  Things  he  has  done  for  the  Salvation  of  fallen  Men  ?  Or  that 
we  fhould  not  have  very  great  and  ftrong  Defires  after  God  and  Ho- 
linefs  ?  Is  there  any  who  will  profeis,  that  his  Affections  in  Religion 
are  great  enough  ;  and  will  fay,  *'  I  have  no  Caufe  'o  be  humbled, 
"  that  I  am  no  more  effected  with  the  Things  of  Religion  than  I 
*'  am,  I  have  no  Reafon  to  be  afhamed,  that  I  kave  no  greater  Ex- 
*'  ercifes  of  Love  to  God,  and  Sorrow  for  Sin,  and  Gratitude  for 
"  the  Mercies  which  I  have  received  ?  "  Who  is  there  that  will 
go  and  blefs  God,  that  he  is  affected  enough  with  what  he  has  read 
and  heard,  of  the  wonderful  Love  of  God  to  Worms  and  Rebels,  i:i 
giving  his  only  begotten  Son  to  die  for  them,  and  of  the  dying  Love 
ofCiirifl:  ;  and  will  pray  that  he  miyn't  be  affected  with  them  in  any 
higher  Degree,  bccaufe  high  Affections  are  improper,  and  very  un- 
lovely in  Chriftians,  being  enthufiaftical,  and  ruinous  to  true  Religion  ? 

Our  Text  plainl)  fpeaks  of  great  and  high  Affections,  when  it 
fpeaks  of  rejoicmg  with  Joy  uvfpcakahle  and  full  of  Glory  :  Here  the 
moit  fuparlative  Expreffions  are  ufed,  which  Language  will  afford. 
And  the  Scriptures  often  require  us  to  exercife  very  high  Aff-ctions  : 
Thus  in  the  firff-  and  great  Commandment  of  the  Law,  there  is  an 
A'^cumulation  of  Ex'prefllons,  as  tho'  Words  were  wanting  to  ( xprefs 
the  Degree,  in  which  we  ought  to  love  God  ;  ^[hmjlmlthveihe 
Lord  thy  God^  with  all  thy  Hearty  with  all  thy  Soul,  with  all  thy  A'Jind^ 
and  with  all  thy  t^trength.  So  the  Saints  are  called  upon  to  exercife 
high  Degrees  of  Joy  :  Rejoice,  fays  Chrift  to  his  Difciples,  and  be  <?.v- 
ceeding  glad,  Matth.  5.  12.  So  it  is  faid,  Pfal.  68.  3.  Let  the 
-.Righteous  be  glad  y  let  them  rejoice  before  God ',  yea^  let  them  exceedingly 

rejoice. 


■>  ?  IFbat  are  no  Sig?is  Part.  II. 

mjoice.  So  In  the  fame  Bock  of  Pfalms,  the  Saints  are  often  called 
upon  toJJ?cut  for  Joy  ;  and  in  Luke  6.  23.  to  hap  for  Joy.  So  they 
ure  abundLintly  called  upon  to  exercife  high  Degrees  of  Gratitude  for 
Mercies,  \.o  Fraife  God  with  all  their  Hearts^  with  Hearts  lifted  up  in 
the  f fays  of  the  Lord y  ar.d  their  Soids  magnifying  the  Lcrdffrging  his 
F}-ai/'tSy  talking  of  his  luondrous  Works ^  declaririg  his  Doings^   &c. 

y\nd  we  find  the  mol!  eminent  Saints  in  Scripture,  often  profefTing 
high  AftVctions.     Thus  the  ^{■^m\{\  f peaks  of  his  Love,   as  if  it  were 
wifpeakahle  \  Pfal.  i  ig.  97.   Oh  how  love  I  thy  Law  I  So  he  exprefTes 
a  great  Degree  of  Hatred  of  Sin  ;   Pfal.    139.  21,  22.   Do  I  not  hate 
thein^  O  Lord-,  that  hate  thee  ?  And  ain  I  not  grieved  with  ihon  that  rife 
up  ogainfi  thee  ?  I  hate  them  with  perfa^t  Hatred.     He  ?.iro  exprefles  a 
liio-h  Deforce  of  Sorrow  for  Sin  :   He  fpeaks  of  his  '^im^  going  over  his 
Llead^  as  an  heavy  Burden^  that  zvas  too  heavy  for  hi?n  ;  and  of  his  rear- 
ing all  the  Day^  and  his  Moijlure's  being  turned  into  theDroiight  of  Surn- 
77ier^  and  his  hones  being  as  it  were  broken  with  Sorrow.     So  he  often 
expreffes  great  Degrees  of  fpiritual  Defires,    in  a  Multitude  of  the 
llrono;eft  ExprefTions  which  can  be  conceived  of;  fuch  as  hisLonging^ 
his  Souls  thirjling  as  a  dry  and  thirjly  Land  where  no  IVater  is,  his  Pant- 
ing, his  Flejh  and  Heart  crying  out,  his  Soul's  breaking  for  the  Longing  it 
hath,  he.     He  exprefles  the  Exercifes  of  great  and  extreme  Grief  for 
the  Sins  of  others,  Pfal.   119.    136.  Rivers  of  IVater  rundown  mine 
Eyes,  becaufe  they  keep  not  thy  Laiv.     And  Verfe  53.  Horror  hath  taken  , 
hold  upon  ?ne,  becaufe  of  the  Wicked  that  for  fake  thy  Laiu.     He  exprefTes 
high  Exercifes  of  Joy,  Pfal.  21.  i.   The  King  f mil  joy  in  thy  Strength  \ 
and  in   thy  Salvation,   how  greatly  /hall  he  rejoice  !   Pfal.  71.  23.   My 
Lips  /hall  greatly  rejoice,  when  I fing  unto  thee.     Pfal.  73.  3--- 7.   Be- 
caufe thy  loving  Kijidnefs  is  better  than  Life,   my  Lips  fmll  pra'ife  thee. 
Thus  will  I  blefs   thee,    zvhile  I  live :   I  will  lift  up  my  Hands  in  thy 
JSIame  :   My  Soul /hall  be  fatisfed  as  ivith  Marrow  and  Fatnefs,  and  my 
Mouth  /hall  praife  thee  with  joyful  Lips :   If  hen  I  remember  thee  upon  my 
Bed,  and  meditate  on  thee  in  the  Night  Watches  ;  becaufe  thou  hajl  been 
viy  Help,  therefore  in  the  Shadow  of  thy  Wings  will  I  rejoice. 

The  Apoftle  Paul  exprefles  high  Exercifes  of  Affection.  Thus  he 
exprefTes  the  Exercifes  of  Pity  and  Concern  for  others  Good,  even  to 
Angui/h  of  Heart  ;  a  great,  fervent  and  abundant  Love,  and  earnejl  and 
longing  Deftres,  and  exceeding  Joy  ;  and  fpeaks  of  the  Exultation  and 
Triumphs  of  his  Soul,  and  his  earneft  Expe^atlon  and  Hope,  and  his 
abundant  Tears,  and  the  Travails  of  his  Soul,  in  Pity,  Grief,  earneft 
Dcfires,  godly  Jealoufy  and  fervent  Zeal,  in  many  Places  that  have 
been  cited  already,  and  which  therefore  I  need  not  repeat.  John  the 
Bapti/l  cxpref^Ld  great  Joy,  ]o\m  2-  39.  Tho fe  ble fTed  iVomen  that 
anointed  the  Body  of  Jefus,  arc  repiefcnted  as  in  a  very  high  Exercife 
of  religious  Affection,  on  Occafion  of  ChrifPsRefurrection  ;  Matth. 
28.  8.  And  they  departed  from  the  Sepulchre,  with  Fear  and  great  Joj. 

'Tis 


Part  II.  to  dijlinguijld  AffeBlons.  33 

'Tis  often  foretold  of  the  Church  of  God,  in  her  future  happySea- 
fons  here  on  Earth,  that  they  (hall  exceedingly  rejoice  ;  Pfal.  89.  15, 
16.  They  Jhall  walk ^  O  Lord,  in  the  Light  of  thy  Countenance  :  In  thy 
Namejhall  they  rejoice  all  the  Day^  and  in  thy  Right eoufnefs  Jlmll  they  he 
exalted.  Zech.  9.  9.  Rejoice  greatly^  O  Daughter  of  Xiou^  Jhout^  O 
Daughter  of  Jcrufalem  ;  Behold  thy  King  cometh,  &c.  The  fame  is 
reprefented  in  innumerable  other  Places.  And  becaufe  high  Degrees 
of  Joy  are  the  proper  and  genuine  Fruits  of  the  Gofpcl  oi  ChrifK 
therefore  tlie  Angel  calls  this  Gofpcl,  gocd  Tydings  of  great  Joif,  that 
JJmdd  be  to  all  People. 

The  Saints  and  Angels  in  Heaven,  that  have  Religion  in  it's 
highert  Perfedion,  are  exceedingly  aftliSled  with  what  they  behold 
and  contemplate,  of  God's  Perfections  and  Works.  They  are  all 
as  a  pure  heavenly  Flame  of  Fire,  in  their  Love,  and  in  the  Greatnefs 
and  Strength  of  their  Joy  and  Gratitude:  Their  Praifes  are  repre- 
fented, as  the  P^oice  of  many  l^atcrs^  and  as  the  Voice  cf  a  great  Thunder. 
Now  the  only  Reafon  why  their  Aff^dtions  are  (o  much  higher  than 
the  holv  Affedions  of  Saints  on  Earth,  is,  they  fee  the  Things  they 
areaffedled  by,  more  according  to  their  Truth,  and  have  their  At- 
fe£lions  more  conformed  to  the  Nature  of  Things.  And  therefore, 
if  religious  Affedions  in  Men  here  below,  are  but  of  the  fame  Na- 
ture and  Kind  with  their's,  the  higher  they  are,  and  the  nearer  they 
are  to  their's  in  Degree,  the  better  ;  becaufe  therein  they  will  be  fo 
much  the  more  conformed  to  Truth,  as  their's  are. 

From  thefeThings  it  certainly  appears,  that  religious  Affi-dlion'^  be- 
ing; in  a  very  high  Degree, is  noJEvidcnce  that  they  are  not  fuch  as  have 
the  Nature  of  true  Religion.  Therefore  they  do  greatly  err,  who 
condemn  Perfons  as  Enthufiafts,  meerly  becaufe  their  AfF-.iStions  are 
very  high. 

And  on  the  other  Hand,  'Tib  no  Evidence  that  religious  AfF.ai- 
oils' are  of  a  fpiritual  and  gracious  Nature,  becaufe  they  are  great. 
'Tis  very  manifeft  by  the  holy  Scripture,  our  fure  and  infallible  Rule 
to  judcrc  of  Things  of  this  Nature,  that  there  are  religious  Affections 
which  are  very  high,  that  are  not  fpiritual  and  faving.  The  Apcftle 
Paul  fpeaks  of  Aftedlions  in  the  Galaiians,  which  had  been  exceeding- 
ly elevated,  and  which  vet  he  manifeftly  fpeaks  of,  as  fearing  that 
they  were  vain,  and  had  come  to  nothing,  Gal.  4.  15.  Ji'here  is  thg 
Blejfednefsyoufpakeof?  For  I  bear  you  Record,  that  if  it  had  been  pof- 
ftble,  you  ivould  have  plucked  out  your  own  Eyes.,  and  have  given  them  to 
me.  And  in  the  i  ith  Verfe  he  tells  them,  he  ivas  afraid  of'em^  leji 
he  had  hejiowed  upon  thcjn  Labour  in  vain.  So  the  Children  of  Jfrael 
were  greatly  af?"c£ted  with  God's  Mercy  to  'cm,  when  they  had  leen 
how  wonderfully  he  wrought  for  them  at  the  Rid  Sea,  where  tiity 
fang  God'i  PraiJ'e  ;  the'  they  foon  forgat  his  Works.  So  they  were 
■greatly  afTvdled  again,  at  Mount  Sinaiy  when  they  faw  the  marvelous 

D  Manifeftation.s 


34  TPljaf  are  no  Signs  Pap.t.  II, 

Manlfedlations  God  made  of  himfelf  there  ;  and  feemed  mightily  en- 
gaged in  their  Mind.^,  and  with  .great  Forwardnels  made  Anfwer, 
when  GoJ  propofcd  his  holy  Covenant  to  them,  faying,  All  that  the 
Lord  hathfpoken  will  wc  ch^  and  be  chcdient.  But  how  foon  was  there 
an  ErtJ  to  all  this  mighty  Forwardnefs  and  Engagcdnefsof  Aftcftion  ? 
How  quickly  were  they  turned  afide  after  other  Gods,  rejoicing  and 
fhouting  around  their  golden  CaU"?  So  great  Multitudes  who  were 
afFo£l-d  with  the  Miracle  of  railing  Lazarus  from  the  Dead,  were 
elevated  to  a  high  Degree,  and  made  a  mighty  aco,  when  Jefus  pre- 
fently  after  cnter'd  into  ycrufalem^  ex'ccedin£!;ly  magnifying  Chrili, 
as  tho'  the  Ground  were  not  good  enough  for  the  Afs  he  rode  to  tread 
upon  ;  and  therefore  cut  down  Branches  of  Palm-trees,  and  ftrawcd 
them  in  the  Way  ;  yea  pull'd  off  their  Garments,  and  fpread  them 
in  the  Way  ;  and  cried  with  loud  Voices,  Llofarma  to  the  Sen  ofTX^i.- 
vid,  Blejfed  is  he  tha^  ccmeth  in  the  Name  of  the  Lord^  Hojanna  in  the 
Higheji  ;  fo  as  to  mike  the  wholeCity  ring  again,  and  put  all  into  an 
Uproar.  We  learn  by  the  Evangelift  John,  that  the  Rcafon  why  the 
People  made  this  ado,  was  b^caufe  they  were  affc^led  with  the  Mi- 
racle of  raifmg  Z^z^^r//^  ;  John  12.  1 8.  Here  was  a  vaft  Multitude 
cryina;  Ho/anna  on  thi^  Occafi  >n,  fo  that  it  gave  Occafion  to  the 
Pharifees  to  fay,  Behold  the  World  is  gone  after  him,  John  I2.  19.  but 
Chri(t  had  at  that  Time  but  few  true  Difciples.  And  how  quickly 
was  this  ado  at  an  End  ?  All  of  this  Nature  is  quell'd  and  dead, 
when  this  J^fus  ftands  bound,  with  a  mock  Robe  and  a  Crown  of 
Thorns,  to  be  derided,  fpi^  upon,  fcourg'd,  condemned  and  executed. 
Indeed  there  was  a  great  and  loud  Out- cry  concerning  him,  among 
fhe  Multitude  then,  as  well  as  before  ;  but  of  a  very  different  Kind  ; 
'Tis  not  then,  Hojanna^  Hofanna,  but  Crucify,  Crucify. 

And  it  is  the  concurring  Voice  of  all  orthodox  Divines,  that  there 
mav  be  religious  AfFciftions,  which  are  raifcd  to  a  very  high  Degree, 
and  yet  there  be  nothing  of  true  Religion,   -f 

II.  'Tis- no  Sign  that  Affi^lions  have  the  Nature  of  true  Religion, 
or  that  they  have  not,  that  they  have  great  Eff^l-dls  on  the  Body. 

All  Affc-(£lions  whatfoever,  have  in  fome  Rcfpcil  or  Degree,  an 
EfT  ct  on  th:  Body.  As  was  obferved  before,  fuch  is  our  Nature, 
and  fuch  arc  the  Laws  of  Union  0^  Soul  and  B  >dy,  that  the  Mind 
can  have' no  lively  or  viiTorout  Exercife,  without  fome  EfFcl  upon 
the  Body.  So  fubjt6^  is  the  Body  to  the  Mind,  and  fo  much  do  its 
Fluids,  cfpccially  the  animal  Spirits,  attend  the  Motions  rmd  Exer- 
cifes  of  the  Mind,  that  there  can't  b^  fo  much  as  an  intenfe  Thought, 


Air.   Stf.ddird   ohferves,    That    cofnmm     ^fTi^ioni   are  fome t'im>i 
Jhonger  than  faving.     Guide  to  Clirill.  p.   21. 

widiout 


Part  II.         to  dijiingmjh  jiffeBiom,  3jj 

without  an  Effe6l  upon  them.  Yea,  'tis  quefiionable,  whether  an 
embodied  Soul  ever  fo  much  as  thinks  one  Thought,  or  has  any  Exer- 
cife  at  all,  but  that  there  is  Tome  correfponding  Motion  or  Alreration 
of  Motion,  in  fome  Degree,  or  the  Fluids,  in  fome  Part  of  the  Body. 
But  univerfal  Experience  (hews,  that  the  Exercife  of  the  AfF<6lions, 
have  in  a  fpecial  Manner  a  Tendency,  to  fome  fenfible  Eftc6t  upon 
the  Body.  And  if  this  be  fo,  that  all  AfFecStions  have  fome  Effc<5l 
on  the  Body,  we  may  then  vvull  fuppofe,  the  greater  thofe  Afi'c6lions 
be,  and  the  more  vigorous  their  Exercife  (  other  Circumflances  being 
equal  )  the  greater  will  be  the  EfFedl  on  the  Body.  Hence  it  is  not 
to  he  wondered  at,  that  very  ^reat  and  firong  Exercifes  of  the  Af- 
teclions,  fhould  have  great  EfFe£ls  on  the  Boo) .  And  thertf(^.rc, 
feeing  there  are  very  great  AfFtdlions,  both  common  and  fpiritual  ; 
hence  it  is  not  to  be  wondered  at,  that  great  Efft6ls  on  the  Body, 
fbould  arife  from  both  thefe  Kinds  of  Affections.  And  confequently 
thefe  EfFc6fs  are  no  Signs,  that  the  AiFections  they  arife  from,  are  of 
one  Kind  or  the  other. 

Great  EfFc6ls  on  the  Body  certainly  are  no  fure  Evidences  that 
Affections  are  fpiritual  j  for  we  fee  that  fuchEffefts  oftentimes  arife  from 
great  Affections  about  termpoml  Things,  and  when  Rcl  gicn  is  no 
Way  concerned  in  them.  And  if  great  Affc6tions  about  fecular 
Things,  arc  purely  natural,  may  have  thefe  Eff  6ts,  I  know  not  by 
what  Pvule  we  fhould  determine,  that  high  Affe6tions  about  religious 
Things,  which  arife  in  like  Manner  from  Nature,  can't  have  the  like 
Effea 

Nor  on  the  other  Hand,  do  I  know  of  any  Rule  any  have  to  de- 
termine, that  gracious  and  holy  Aff^ftions.  when  raifcd  rs  hi:h  as 
any  natural  Affections,  and  have  equally  flrong  and  vigorous  Ex-r- 
cifes,  can't  have  a  great  Effect  on  the  Body.  No  fuel  Rule  can  be 
drawn  from  Reafon  :  I  know  of  no  Reafon,  why  a  being  affected 
with  a  View  of  God's  Glory  fliould  not  caufe  the  Body  to  faint,  as 
well  as  a  being  affected  with  a  View  of  Solo?r:c?i's  Glory.  And  no 
fuch  Rule  has  as  yet  been  produced  from  the  Scnpture  :  Nc  ne  has 
ever  been  found  in  all  the  late  Controverfits  which  have  been  i.bout 
Things  of  this  Nature.  There  is  a  great  Power  in  fpiritu.il  Affec- 
tions ;  we  read  of  the  Power  which  vvorketh  in  Chriftians,  *  and  of 
the  Spirit  of  God  being  in  them,  as  the  Spirit  of  Pcwer,  f  and  of 
the  effectual  working  of  his  Power  in  them  j;  yea  of  the  working  of 
God's  mightv  Power  in  them.  ||  But  Man's  Niture  is  weak  :  Flefh 
and  Blood  are  reprcfcnted  in  Scripture  as  exceeding  weak  ;  rnd  par- 
ticularly with  Rcfpect  to  it's  Unfimefs  for  great  Spiritual  and  hea- 
ven!) Operations  and  Exercifes,  Matth.  26.  41.    i  Cor.  15.  43,  &  50. 


Eph.  3.  7.   f  2Tim.  r.  7.   t  "^IVd  v.  7.  Ibid.  v.  19.  |(  Eph.  i  ^q, 
D  2  The 


^6  ^^h^i  ^r^  ^^  Signs  Part  II. 

The  Text  we  are  upon  fpeaks  of  yoy  unfpenkabky  and  full  of  Glory, 
And  who  that  confiders  what  Man's  Nature  is,  and  what  the  Nature 
of  the  Affections  are,  can  reafonably  doubt  but  that  fuch  unutterable 
and  e,lorious  Jovs,  ma)'  be  too  great  and  mighty  for  weak  Duft  and 
A{hes,  fo  as  to  be  confiderably  overbearing  to  it  ?  It  is  evident  by  the 
Scripture,  that  true  divine  Difcoveries,  or  Ideas  of  God's  Glory, 
when  given  in  a  great  Degree,  have  a  Tendency,  by  afftding  the 
Mind,  to  overbear  the  Body;  becaufe  the  Scripture  teaches  us  often, 
that  if  thefe  Ideas  or  Views  fhould  be  given  to  fuch  a  Degree,  as  they 
are  given  in  Heaven,  the  weak  Frame  of  the  Body  could  not  fubfift 
under  it,  and  that  no  Man  can,  in  that  Manner,  fee  God  and  live. 
The  Knowledge  which  the  Saints  have  of  God's  Beauty  and  Glory  in 
this  World,  and  thofe  holy  Affedtions  that  arife  from  it,  are  of  tlie 
fame  Nature  and  Kind  wiih  what  the  Saints  are  the  SubjecEls  of  in 
Heaven,  differing  only  in  Degree  and  Circumftances  :  What  God 
gives  them  here,  is  a  Foretafte  of  heavenly  Happinefs,  and  an  Earneft 
of  th;ir  future  Inheritance.  And  who  fliall  limit  God  in  his  giving 
this  P^arncft,  or  fay  he  fhall  give  fo  much  of  the  Inheritance,  fuch  a 
Part  of  the  future  Reward,  as  an  Earneft  of  the  Whole,  and  no  more  ? 
And  feeingGc'd  has  taught  us  in  hisWord,  that  the  wholeReward  is  fuch, 
that  it  would  at  once  deftroy  the  Body,  is  it  not  too  bold  a  Thing  for 
us,  fo  to  fet  B.^unds  to  the  fovercign  God,  as  to  fay,  that  in  giving 
the  Earneft  of  this  Reward  in  this  XVorld,  he  fliall  never  give  fo  much 
of  it,  a*^  in  the  lead  to  dmiinifh  the  Strength  of  the  Body,  when  God 
has  no  where  thus  limited  himfe'f  r 

The  Pfalmill  fpeaking  of  vehement  religious  Affections  he  had, 
fpeaks  of  an  Effect  in  his  Flefli  or  Body,  befides  what  was  in  his  Soul, 
exprefly  diftinguifliing  one  from  the  other,  once  and  again,  Pfal.  84. 
2.  A'ly  Scul  longcib^  yea  even  faint  eth  for  theCouris  of  the  Lord,  my  Heart 
and  my  Flcfh  cr'ieth  out  for  the  living  God.  Here  is  a  plain  Diftinc- 
tion  between  the  Heart  and  the  Flefh,  as  being  each  affected.  So 
Pf<d.  63.  I.  My  'So\i\  ihiyjhth  for  thce^  my  V\^^\  longcth  for  thee,  in 
a  dry  and  ihirjly  Land,  where  no  JTatcr  is.  Here  alfo  is  an  evident 
delifrned  Diftinction  between  the  Soul  and  the  Flefli. 

The  Prophet  Ha l/a k kuk  fycuks  of  his  Body's  being  over-born,  by 
a  Senfe  of  the  Majcily  of  God,  Hab.  -?,•  16.  IP  hen  /heard,  7ny  Belly 
iremhlid,  my  Lips  quivered  at  theVoiee,  Rcttefmefs  entered  into  my  Bones, 
and  I  trembled  in  m^fclf.  So  the  Pfalmift  fpeaks  exprefly  of  his  Flefli 
tremblinrr,  Pfal.  119.  120.    My  Flefli  tremhleih  for  Fear  of  thee. 

That  fuch  IJeas  of  God's  Glory,  arc  fometimes  given  in  this 
World,  have  a  Tendency  to  over-bear  the  Body,  is  c^'ident,  becaufe 
the  Scripture  gives  us  an  Account,  tiiat  this  has  fomjtimes  adlually 
been  the  Effcdl  of  thofe  external  Manifeftations  God  has  made  of  liim- 
fclf,  .to  fome  of  the  Saints,  which  were  made  to  that  End,  vi-z,  to 
give  them  an  Idea  of  Gcd's  Mujcfty  and  Glory.     Such  Inflanccs  we 

have 


Part  II.  to  dlflinguip  Jffcctlom.  yj 

have  ill  the  Prophet  Dan'id^  and  the  ApoHlc  Jchti.  Daniel  oivin^  an 
Account  of  all  external  Rtprcfenration  of"  (he  (tIotv  ofClriit,  fa)?, 
]).in.  10.  8.  j^>id  thn'c  remmncd  no  Strength  in  me  ^  for  my  Ccinelaief  uns 
iurvcd  into  Corruption^  ar.d  I  retain  id  no  ^ire^igth.  And  the  Ap<  file 
y^/;;/ giving  an  Account  of  a  like  Manifeftition  made  to  him,  fajs, 
Rev.  I .  I  y .  And  when  I  f aw  him^l  fell  at  his  Feet  as  dead.  'Tis  in  vain  to 
fav  hcre,thcrc  were  only  extcrnalManifeftations  orS)'mbolsof  thcGlcry 
ofChrift,  wlich  thefe  Saints  behfld  :  For  the'  it  be  true,  that  thev 
were  outward  Rcprefcntations  of  Ctiriit's  Glory,  which  they  beheld 
with  their  bodily  PJves  ;  yet  the  End  and  Ufc  of  thefe  external  Sym- 
bols or  Reprefentations,  was  to  give  to  thefe  Prophets  an  Idea  of  the 
Thing  reprefented,  and  that  was  the  true  divine  Glory  and  Majeity 
of  Chrift-,  which  is  his  fpiritual  Glory  ;  they  were  made  Ufe  of  only 
as  Significations  of  this  fpiritual  Glory,  and  thus  undoubtedlv  they  re- 
ceived them,  and  improved  them,  and  were  afFc6ted  by  them.  Ac- 
cording to  the  End,  for  which  God  intended  thefe  outward  Sio;ns,thcy 
received  by  them  a  great  and  lively  Apprehcnfion  of  the  real  Glcry 
and  Majefty  of  God's  Nature,  which  they  were  Sio:ns  of;  and  thus 
were  greatly  afFcdted,  their  Souls  fwallowed  up,  and  their  Bodies  over- 
born. And  I  think, they  are  very  bold  and  daring,  v^ho  will  fay  God 
cannot,  or  (liall  not  give  the  like  clear  and  afF^  61  ng  Ideas  and  Appre- 
henfions  of  the  fame  real  Glory  and  Majefty  of  his  Nature,  to  none  of 
his  Saints, without  the  Intervention  of  any  fuch  externalShndows  of  it. 
Before  I  leave  this  Head,  I  would  farther  obferve,  that  'tis  plain 
the  Scripture  often  makes  Ufe  of  bodily  Efft  <5ls,to  exprefs  the  Strength 
of  holy  and  fpiritual  AftVftions  ;  fuch  as  trc?nhHng^'^  groaning^f  being 
fick,\\  crying  out.X  p^nting^^  and/^/;z//V;^.[*]  Now  if  it  be  fuppofcd, 
that  thefe  are  only  figurative  ExprefTions,  to  reprefent  the  Degree  of 
AffecSiion  ;  yet  I  hope  all  will  allow,  that  they  are  fit  and  fuitable  Fi- 
gures to  reprefent  the  highDegrec  of  thofe  fpiritual  Af}-'6lions, which  the 
Spirit  of  God  makes  Ufe  of  them  to  reprefent.  Which  I  don't  fee 
how  they  would  be,  if  thofe  fpiritual  Affections,  let  them  be  in  never 
fo  high  a  Degree,  have  no  Tendency  to  any  fuch  Things  ;  but  that 
on  the  contrary,  they  are  the  proper  EffecSls,  and  fad  Tokens 
of  falfe  Affections,  and  the  Delufion  of  the  Devil.  I  can't  think, 
God  would  commonly  make  Ufe  of  Things  which  are  very  alien  from 
fpiritual  Affedions,  and  are  fhrewd  Marks  of  the  Hand  of  Satan^ 
and  fmell  ffrono;  of  the  bottomlefs  Pit,  as  beautiful  Figures,  to  repre- 
fent the  high  Degree' of  holy  and  heavenly  Affections. 


P^^l-  T19.  120.  Ezrao.4.  Ifa.66.  2,5.  Hab.  3.16.  tRom.8. 
26.  II  Cant.  2.  5.  and  5.  8.  |  Pfal.  84.  2.  §  Pfal.  38.  10.  and 
42.  I.  and  119.  131.  [-*]  Pfal.  84.  2.  and  jio.  8i\ 

D  3  III.  'Tis 


3S  What  are  no  Sig??s  Part  II. 

III.  'Tis  no  Sign  that  AfF  dions  are  truly  ?rac'ou?  Aff.  dions,  or 
that  they  are  not,  that  they  ciufe-thofe  who  have  them,  to  be  flaent, 
fervent  and  abundant,  in  rulkingof  the  Tluiigs  ofRrligic^n. 

There  are  many  Perf;>n?,  who  if  tlity  fee  this  in  others,  are  greatly 
prej'iiiccd  aguinft  them.  Their  being  fo  full  of  Talk,  is  with  them, 
a  (ufScient  Ground  to  condemn  them,  as  Pharifees,  and  o(tcntatioiis 
Hvpv)criies.  On  the  other  Hand,  there  are  many,  who  if  they  fee 
this  Effj6l  inany,  are  very  ignorantly  and  imprudently  forward,  at 
once  to  determine  that  they  are  the  true  Children  of  God,  and  are  un- 
der the  faving  Influences  of  1  is  Spirit,  and  fpeak  of  it  as  a  great  Evi- 
dence of  a  new  Creature  :  •  They  fay  fucb  an  one'sMouth  is  now  cpen'd  : 
He  ujed  to  be  jhiv  to  fpeak  \  but  now  he  is  full  and  free  :  He  is  free  noiu 
to  open  his  Hearty  and  tell  his  Experiences^  and  declare  the  Fraifes  of 
Gcd  -J  it  comes  from  him  ^as  free  as  J  Vat  er  from  a  Fountain^  and  the  like. 
And  efpecially  are  they  captivated  into  a  confident  and  undoubting 
Perfwahon  that  they  are  favingly  wrought  upon,  if  they  are  not  only 
free  and  abundant,  but  very  afl'  6lionate  and  earncft  in  their  Talk. 

But  this  is  the  Fruit  of  but  little  Judgment,  a  fcanty  and  fliort  Ex- 
perience ;  as  Events  do  abundantly  (hew  :  and  is  a  Miftake,  Pcrfons 
often  run  into,  through  their  trufting  to  their  own  VVifdom  and  Djf- 
cerning,  and  making  their  ov/fi  Notions  their  Rule,  inftead  of  the 
holy  Scripture.  Tho*  the  Scripture  be  full  of  Rules,  both  how  we 
fho  jld  judge  of  our  own  State,  and  alfo  how  we  fhould  be  condu6led 
v\  c'ur  Opinion  of  others;  ;  yet  we  have  no  where  any  Rule,  by  which 
to  judge  ourfelves  or  others  to  be  in  a  good  Eftate,  from  any  fuch  Ef- 
fect :  For  this  is  but  the  Religion  of  rhe  Mouth  and  of  the  Tongue, 
and  what  is  in  the  Scripture  reprefcnted  by  theLeaves  of  a  Tree, which 
tho'  the  Tree  ought  not  to  be  without  them,  yet  are  no  where  given 
as  an  Evidence  of  the  Goodnefs  of  the  Tree. 

That  Perfons  are  difpofcd  to  be  abundant  in  talking  of  Things  of 
Religion,  may  be  from  a  o;ood  Cauie,  and  it  may  be  from  a  bad  one. 
It  mav  be  becaufe  their  Hearts  are  very  full  of  holy  AfFe(5l!ons  ;  for 
out  of  the  Abundance  of  the  Hearty  the  Mouth  fpcaketh  :  Atid  it  may  be 
becaufe  Perfons  Hearts  are  very  full  of  religious  AfFe6lion  which  is 
not  holy  i  for  ftill  out  of  the  Abundance  of  the  H.-art  the  Mouth 
fpeakc^h.  It  is  very  much  the  Nature  of  the  AfFedions,  of  what- 
ever Kind  th.ey  be,  and  whatever  Obji'6ls  they  are  cxercifed  about,  if 
they  are  I'trong,  to  difpofe  Perfons  to  be  very  much  in  fpcaking  of  that 
which  they  are  aftc61;cd  with  ;  and  not  only  to  fpeak  much,  but  ta 
fpeak  verv  earneftly  and  fervently.  And  therefore  Pcrfons  talking  a- 
biwdantly  and  very  fervently  about  the  Things  of  Religion,  can  be  an 
Evidence  of  no  more  than  this,  that  they  are  very  much  affccSled  with 
the  Things  of  Relig-on  ;  but  thi';  may  be,  (:is  has  been  already  (liown) 
and  there  be  no  Cjracc.  That  which  Men  are  greatly  afi->6led 
with,   while  the  hi^h  Afi'cdion  lalts,  they  will  be  carnf;ltly  engaged 

about. 


Part  IL         to  dljlinguijh  JffcBiom.  3  9 

about,  and  will  be  likely  to  fliew  that  E.rnennefs  in  their  Trli:  nnd 
Behaviour  ;  as  the  greater  Prrt  of  the  ^cws^  in  all  "Jvdca  and  Gaf.leey 
did  for  a  while,  about  John  the  Bapti/t's  Preachrng  and  Baptirnr^,when 
they  were  willing  for  a  Seafon  to  rejoice  in  his  Light  :  A  mighty  ado 
was  made,  all  over  ihe  Land,  and  among  ?dl  forts  of  Pcrfons,  about 
this  p/eat  Prophet  and  his  Miniflry.  And  fo  ih.e  Multitude  in  like- 
Manner,  often  manifeiled  a  great  Elarncftnefs,  and  mighty  Engaged- 
nefs  of  Spirit,  in  every  Thing  that  was  external,  about  Chrift  and  his 
Preaciiing  and  Miracles,  being  ajiomjhed  at  his  DoSlrine,  anon  ivlthjcy 
rcceivirig  the  IVord^  following  him,  fomctimes  Night  and  Day,  leaving 
Me:Vt,  Drink  and  Sleep  to  hear  him  ;  once  following  him  into  the 
Wilviernefs,  fafiing  three  Davs  going,  to  hear  him  ;  fumetimes  crying 
him  up  to  the  Clouds,  faying.  Never  Man  fpake  like  this  Man  !  being 
fervent  and  earneft  in  what  they  faid.  But  what  did  thcfe  Things 
come  to,  in  the  greater  Part  of  'em  ? " 

A  Perfon  may  be  over-full  of  Talk  of  his  own  Experiences ;  com- 
monly falling  upon  it,  every  where,  and  in  all  Companies  ;  and  witeii 
it  is  (o^  it  is  rather  a  dark  Sign  than  a  good  one.  As  a  Tree  that  is 
over-full  of  Leaves  feldom  bears  muchFruit  :  And  asaCloud,  tho'  to 
Appearance  verv  pregnant  and  full  of  Water,  if  it  brings  with  it 
overmuch  Wind,  fcddom  affords  much  Rain  to  the  dry  and  thirfty 
Earth  :  \Vhich  very  Thing  the  holy  Spirit  is  plcafcd  feveral  Times 
to  make  ufe  of,  to  rep-refenta  great  Shew  of  Religion  with  thcMouthj 
without  anfwerable  Fruit  in  the  Life:  Prov.  25.  14.  IVhofo  hoajleth 
himfclf  of  a  falfe  Gift^  is  like  Clouds  and  Wind  without  Rain.  And  the 
Apoftle  Jude^  fpeaking  of  fome  in  the  primitive  Times,  that  crept  in 
unawares  among  the  Saints,  and  having  a  great  Shew  of  Religion, 
were  for  a  While  not  fufpe£led,  Thefe  are  Clouds  (  fays  he  )  without 
IVater^  carried  about  of  Winds.,  Jude  v.  4,  and  12.  And  the  Apoftlc 
Peter ^  (peaking;  of  the  fame,  fay$,  2  Pet.  2.  17.  Ihefe  are  Clouds 
ivithout  Water ^  carried  with  a  Tempejl, 

F^alfe  AfFedtions,  if  they  are  equally  ftrong,  are  much  more  forward 
to  declare  themfclvcs,  than  true.  Becaufe  'tis  the  Nature  of  {alf^; 
Religion,  to  affedl  Shew  and  Obfervation  ;  as  it  was  with  the  Pha- 
rifees.  f 

IV.  'Tis 


t  That  famous  experimental  Divine  Mr.  Shepard,  fays,  "  A 
"  Pharifje's  Trumpet  fliall  be  heard  to  the  Town's  End  ; 
*'  when  Simplicity  walks  thro'  the  Town  unfeen.  Hence  a 
''  Man  will  fometlmes  covertly  commend  himfelf  (  and  nr.fef 
«'  ever  comes  in  )  and  tells  you  a  long  Story  of  Convcriiuii  : 
"  And  an  hundred  to  one  if  fome  Lie  or  other  flip  not  out  with 
**  it.  Why  the  fecret  Meaning  is,  J  pray  admire  me.  H.-nce 
D  4  '*  conipLin 


40  TVhat  are  no  Signs  '  Part.  II. 

IV.  'Tis  no  Sign  that  AfFe£tions  are  gracious,  or  that  they  are 
otherwife,  that  Perfons  did  not  make  'cm  themfjlves,  or  excite  'em 
of  their  own  Contrivance,  and  by  their  own  Strength. 

There  are  many  in  thefe  Days,  that  condemn  all  Affedlons  which 
are  excited  in  a  Way  that  theSubjc6ts  of 'cm  can  give  noAccount  of, 
as  not  feeming  to  be  the  Fruit  of  any  of  their  own  Endeavours, or  the 
natural  Confcquence  of  the  Faculties  and  Principles  of  human  Na- 
ture, in  fuch  Circimfta'ices,  and  under  fuch  Means  ;  hut  to  be  from 
the  Influence  of  fome  cxtrinfick  and  fupernatural  Power  upon  their 
Minds.  How  greatly  has  the  DoiSlrine  oi  the  inward  Experience  or 
fenfible  Perceiving  of  the  immediate  Power  and  Operation  of  the 
Spirit  of  God,  been  reproach'd  and  ridicul'd  by  many  of  late.  They 
fay  the  Manner  of  the  Spirit  of  God,  is  to  co-operate  in  a  filent,  fe- 
cret  and  undifccrnable  Wa\',  with  the  Ufe  of  Means,  and  our  own 
Endeavours  ;  fo  that  theic  is  no  diftinguiftiing  bv  Si^nfe,  between  the 
Influence'  of  the  Spirit  of  God,  and  the  natuial  Operations  of  the 
Faculties  of  our  own  Minds. 

And  it  is  true, that  for  any  to  expedl  to  receive  the  favingTnflucnces  of 
the  Spirit  ofGod,  while  they  negle(5i:  a  diligent  Improvement  of  the  ap- 
pointed Means  ofGrace, is  unrcafonablePrcfumption.  And  to  expert  that 
the  Spirit  of  God  will  favingly  operate  upon  their  Minds,  without 
the  Spirits  making  Ufe  of  Means,  as  fubfervient  to  the  EfFe6l,  is  en- 
thufnftical.  'Tis  alfo  undoubtedly  true,  that  the  Spirit  of  God  is 
very  various  in  the  Manner  and  Circumftances  of  his  Operations,  and 
that  fomctimes  he  operates  in  a  Way  more  fecret  and  gradual,  and 
from  fmaller  Beginnings^  than  at  others. 


*'  complain  of  Wants  and^Weaknefles  ;  pr^y  think  what  a  bro- 
*'  ken  hearted  Chrijlian  I  am,  "  Parab.  of  the  ten  Virgins, 
Part  I.  Page  179,  180. 

And  holy  Mr.  /7«W  fays  thus,  «'  O  Reader,  if  thy  Heart 
"  were,  right  with  God,  and  thou  didft  not  cheat  thy  fclf  with 
*'  a  vain  Profeflion,  thou  would'ft  have  frequent  Bufinefs  with 
*•*  (jod,  which  thou  would'ft  be  loth  thy  deareft  Friend,,  or  the 
'«  Wife  of  thy  Bofom  fhould  be  privy  to.  Non  cjl  Religio,  ubi 
^^  onvu a  patent.  Religion  doth  not  ly  open  to  all,  to  the  Eyes 
^^  ofxVlen.  Obferved  Duties  maintain  out  Credit ;  but  fecret 
*'  Duties  maintain  our  Life.  It  was  the  Saying  of  an  Heathen, 
*'  about  his  fecret  C.orrefpondenc\'  with  his  Friend,  IVhat  need 
' '  the  JVorld  he  acquainted  with  it  F  Thou  and  I  are  Theatre 
"  enough  to  each  other.  There  are  cnclofed  Plcafures  in  Reli- 
*•'  gion,  which  none  but  renewed  fpiritual  Souls  do  feelingly 
<'  underftand.  "  Flavel'i  Touch-]ftone  of  Sincerity,  Chap.  II. 
Sea.  2. 

But 


Part  II.         to  dijiingiiijh  Jfccllom.  4^ 

But  if  there  be  indeed  a  Power,  entirely  different  from  and  bcvond 
our  Power,  or  the  Power  of  all  Menns  and  Infiruments,  and  nhovc 
the  Power  of  Nature,  which  is  requifitc  in  order  to  the  Produdlion 
offaving  Grace  in  the  Heart,  according  to  tl:e  general  ProfciTion  of 
the  Country  ;  T^hen  certainly,  it  is  in  no  wife  unrcafonable  to  fup- 
pofc,  that  this  EffccSlflioukl  very  frequently  be  produced  ?.fier  fcch  a 
Manner,  as  to  make  it  very  maniftft,  apparent,  and  fcriible  that  it  is 
fo.  If  Grace  be  indeed  owing  to  the  powerful  and  cfficaciou-  Opera 
tion  (^^  an  cxtrinfick  Agent,  or  divine  Efficient  out  of  our  fjve'-, 
why  is  it  unreafonable  to  fuppofe,  it  fliould  feem  to  be  ft),  (o  il;un 
who  are  the  SubJ^-^cfts  of  it  r  Is  it  a  fi range  Tliing,  that  it  (liould  ftcni 
to  be  as  it  is  r  ^V]len  Grace  in  the  Heart,  indeed  is  not  produced  by 
our  Strength,  nor  is  the  Effcd  of  the  natural  Power  of  our  own  Fa- 
culties, or  any  Means  or  Inftruments,  but  is  properly  the  Wctrkman- 
fhip  and  Production  of  the  Spirit  of  the  Almighty,  Is  it  a  (1  range  and 
unaccountable  Thing,  tliat  it  fliou'd  feem  to  them  who  are  Subjo<fl:i 
of  it  agreaj^le  to  Truth,  and  not  right  contrary  to  IVuth,  {o  that  if 
Pcrfons  tellofEffecSls  that  they  are  confcious  to  in  their  own  Minds, 
ihat  feem  to  them  not  to  be  from  the  natural  Power  or  Operation  ^^i 
their  Aduids,  but  from  the  fupernatural  Power  of  fome  other  Agcnl, 
it  fhoulJ  at  once  be  look'd  upon  as  a  furc  Evidence  of  their  being 
under  a  Delufion,  becaufe  Tlwngs  feem  to  them  to  be  as  they  are  ? 
For  this  is  the  Objedion  which  is  made  :  'Tis  look'd  upon  as  a  clear 
Evidence  that  the  Apprehenfions  and  Affcdlions  tiiat  many  Perfons 
have,  are  not  really  from  fuch  a  Caufe,  becaufe  they  feem  to  thrm  to 
be  from  thatCaufc  :  They  declare  that  what  they  are  confcious  of.  feems 
fo  them  evidently  not  to  be  from  themfelves,  but  from  the  mighty 
Power  of  the  Spirit  of  God  j  and  others  from  hence  condemn  'em, 
and  determine  what  they  experience  is  not  from  the  Spirit  of  God,- 
but  from  themfelves,  or  from  the  Devil.  Thus  unreafonably  are 
Multitudes  treated  at  this  Day,  by  their  Neighbours. 

If  it  be  indeed  {o^  as  the  Scripture  abundantly  teaches,  that  Grace 
in  the  Soul,  is  fo  the  Effect  of  God's  Power,  that  it  is  fitly  compared 
to  thofe  Effcds,  which  are  fartheft  from  being  owing  to  any  Strength 
in  the  Subject,  fuch  as  a  Generation^  or  a  being  begotten,  and  Refurree- 
tiony  or  a  being  raifed frofn  the  Dead,  and  Creation,  or  a  bcihg  brought 
out  of  nothing  into  Being,  and  that  it  is  an  Effe6l  wherein  the  mighty 
Power  of  God  is  greatly  glorified,  and  the  exceeding  Cjreatnefs  of  his 
Power  is  manifeded  ;-f  then  what  Account  can  be  given  of  it,  that 
the  Almighty,  in  fo  great  a  Work  of  his  Power,  fhould  fo  carefully 
hide  his  Power, that  the  Subjects  of  it  ihould  be  able  to  difcern  nothing 
of  it  r   Or  what  Reafun  or  Revelation  have  ar.y  to  determine  tliat  he 


t  Eph,  I.  17,  18,  19,  20. 

does 


42  IVljaf  are  no  Signs  Part  II. 

does  f)  ?  If  we  may  judee  by  the  Scripture,  this  is  not.-^greable  to 
God's  Manner,  in  his  Opv^rati^-iiii  and  Difpciifations  ;  but  on  tht-  con- 
trary, 'tis  God's  Manner,  in  the  greatWorks  of  his  Power  and  Mercy 
which  he  works  for  hh  People,  to  orderThings  To, as  to  make  hibH.ind 
vifible,  and  his  Por/cr  confpicMOus,  and  Aden's  Dependance  on  him 
moft  evi  lent,  that  no  Flefh  (hould  glorv  in  his  Prefencc,  %  that  God 
alone  migiit  be  cxalce  J,*  and  ihit  the  Excellency  of  the  Power  m'ght 
be  of  G-)d  an  J  not  of  Min,j|  and  that  Chrifl's  Power  might  be  niani- 
feiled  in  our  Weaknefs,  §  and  none  mig-bt  fay  mine  own  Hand  hath 
fav^ed  me.  **  Sa.it  was  in  moft  of  ihofe  temporal  Salvations  which 
God  wrought  for  Ifrael  of  old,  which  were  Types  of  the  Salvation 
of  God's  People  from  their  fpiritual  Enemies.  So  it  was  in  the  Re- 
demption of  Ifrael^  from  their  Egyptian  Bondage  ;  he  redeem'd  th^m 
with  a  ftrong  Hand,  and  an  cutltretched  Arm  ;  and  that  his  Power 
might  be  the  more  confpicuous,  he  fuffer'd  Ifrael  firft  to  be  brought 
into  the  moft  hclplefs  and  forlorn  CIrcumftances.  So  it  was  in  the 
great  Redemption  by  Gideon  ;  God  would  have  his  Army  dimi- 
niftied  to  a  Handful,  and  they  without  any  other  Arms,  than  Trum- 
pets, and  Lamps,  and  earthen  Pitchers.  So  it  was  in  the  Delive- 
rance of  Ifrael  from  Goliah.  by  a  Stripling,  with  a  Sling  and  a  Stone. 
So  it  was  in  that  great  Work  of  C^od,  his  calling  the  Gentiles^  and 
converting  the  heathen  World,  after  Chrift's  Afccnfion,  after  that 
the  World  by  Wifdom  knew  not  God,  and  all  the  Endeavours  of 
Philofophers  had  proved  in  vain,  for"  many  Ages,  to  reform  the 
World,  and  it  was  by  every  Thing,  become  abundantly  evident 
that  the  World  was  utterly  helplefs,  by  any  Thing  elfe,  but  the 
mighty  Power  of  God.  And  fo  it  was  in  moft  of  the  Converfions  of 
particular  Perfons,  we  have  an  Account  of  in  the  Hiftory  of  the  new 
Teftament  :  They  were  not  wrought  on  in  that  filent,  fecret,  gra- 
dual and  infenfible  Manner,  which  is. now  infifted  on  ;  but  with 
thofe  manifeft  Evidences  of  a  fupern?tural  Power,  wonderfully  and 
fuddenly  caufmg  a  great  Change,  which  in  thefe  Days  are  looked  upon 
as  certain  Signs  of  Delufion  and  Enthufiafm. 

The  Apoltle  in  Eph.  r.  i8,  ig.  fpeaks  of  God's  enlightning  the 
Minds  of  Chriftians,  and  fo  bringing  them  to  believe  in  Chrift,  to 
the  End,  that  they  might  know  the  exceedmg  Greatnefs  of  his  Power 
to  them  who  believe.  The  Words  are,  The  Eyes  of  your  Under jland- 
ing  being  enlightned^  that  ye  may  know  what  is  the  Hope  of  his  Calling, 
and  what  the  Riches  of  the  Ghry  of  his  Inheritance  in  the  Saints,  and 
whgt  is  the  exceeding  Greatnefs  of  his  Power  to  us-ward,  who  believe,  ac 
cording  to  the  I  far  king  of  his  mighty  Power,    &c.     Now  when  the 


X  I  Cor.  I.  27,28,29.  ^  Iflu.  2.  ii,---!;.   II  2  Cor.  4.  7.  §  2  Cor. 
12.  9.  **  Judg.  7.  2. 

Apoftle 


P.'.RT  II.  to  dijiinguijjj  AfftBlo7ts,        .  43 

An'>f^]<'  rppaks  of  their  being;  thus  the  Subj\'6ls  of  his  Power,  in  their 
enhLnunine:  and  (fF.cSlaal  Calling,  to  the  End,  that  they  mi^ht  Icdow 
vh.it  his  mighty  Power  was  to  them  wiio  believe,  he  can  mean  no- 
ticing elfe,  than  that  they  might  know  by  Experience.  But  it  the  S.wntv 
kn^)W  this  Power  by  Experience,  then  thty  feel  it,  and  dKcern  it, 
and  arc  confcious  of  it  ;  as  fenlibly  diftinguifhable  frcm  the  natural 
Operanons  of  their  own  Minds,  which  is  not  iigreable  to  a  Not>^  n  of 
God's  operating  fo  ncretly,and  undifcernablv,  that  it  can't  be  krown 
that  they  are  the  Subjects  of  the  Influence  of  any  cxtrinfick  Powtr  nt 
all,  any  otherwife  than  as  they  may  argue  it  from  Scripture  Afierti- 
ons  ;    which  is  a  different  Thing  from  knowing  it  by  Experience. 

So  that  it  is  very  unreafonable  and  unfcripturrd,  to  determine  that 
Affections  are  not  from  the  gracious  Operations  of  God's  Spirit,  be- 
caufe  they  are  feniibly  not  from  the  Perfons  thtmfelve?,  that  are  the 
SubJLcSlb  of  them. 

On  the  other  Hind,  it  is  no  Evidence  that  Aff  clions  are  gracious, 
that  they  are  not  purpofely  produced  by  thofe  who  are  the  Subjt<5ls  of 
them,  or  that  they  arife  in  their  Minds  in  a  Manner  thc\  can't  ac- 
count for. 

There  are  fome  whomake  this  an  Argument  in  their  own  Favrur, 
when  fpeaking  of  what  they  have  experienced,   they  fay,   "  1  rm  lure 
«'  I  did  not  make  it  myfelf:     It  was  a  Fruit   of  no  Contrivance  or 
"   Endeavour  of  mine  ;    it  came  when  I  thought  nothing  of  it  ;    If  I 
"   might  have  the  World  for  it,  I  can't  make  it  again  when  I  plcafc.'* 
And  hence  they  determine,   that  what  they  h-ive  experienced,    mult 
be  from  the  mighty  Influence  of  the  Spirit  of  God,   and  is  of  a  faving 
Nature  ;    but  very  ignorantly,    and   without  Grounds.      What    they 
have  been  the  Subj^dls  of,    may  indeed,    not  be  frcm    themfelves  di- 
redlv,    but  may  be    from  the    Operation    of   an    invifible    Agent, 
fome  Spirit  befides  their  own  :     But  it  does  not  thence  follow,    that 
it  was  from  the  Spirit  of  God.     There  are  other  Spirits  who  have  In- 
fluence on  the  Minds  of  Men,  befides  the  Holy  Ghcfh     We  are  di- 
re(5led  not  to  believe  every  Spirit,  but  to  try  the  Spirits,  whether  they 
be  ot  God.     There  are  many  fal(e  Spirits,  exceeding  bufy  with  Men, 
who  often  transform  themfelves  into  Angels  of  Light,  and  do  in  many 
wonderful  Ways,  with  great  Subtilty  and  Power,  mimick  the  Opera- 
tions of  the  Spirit  of  God.     And  there  are  many   of  Satan's   Opera- 
tions, which  are  very  dilfinguifhable  from  the  voluntary  Exercifes  of 
Men's  own  Mui  .'s.     They  are  fo,  in  thofe  dreadful  and  horrid  Sug- 
geltions,  and    blifphemnus  Injections    with  which  he  follows   many 
Perlons  ;    and  in  vain  and  fruitlefs  Frights  and  Terrors,    which  he    i:; 
the  Author  of.     Anrj  the  Power  of  iiatafi  may  be  as  immediate,   and 
as  evi-'ent  in  falfe  Comforts  and  Jovs,    as  in  Terrors  and  horrid  Sug- 
geftions  j   and  oftentimes  is  lo  in  Fad.     'Tis  not  in  Men's  Power  (.0 


44  What  are  7W  Sigfis  Part  II. 

put  theiiift'Ives  into  fuch  Raptures,  as  the  Anahapt'ifts  in  Ger?nany^  and 
many  ot\\^r  r.iviiig  Enthuliafls   lik<^  them,    have  been  the  Subjects  of. 

And  bcfklcs,  it  is  to  be  confider'J,  that  Per  Tons  may  have  thofc 
Imprcffions  on  tiieir  Minds,  which  may  not  be  of  their  own  produ- 
cing;, nor  from  an  evil  Spirit,  but  from  the  Spirit  of  God,  and  yet 
not  be  from  any  faving,  but  a  common  Influence  of  the  Spirit  of  God  : 
And  the  Subjects  of  fuch  Jmpreffions,  may  be  of  the  Number  of  thofe 
we  read  of,  Heb.  6.  4,  5.  That  are  once  enlightned^  and  tajh  of  the 
heavenly  Gift^  and  are  mads  Partakers  of  the  Holy  Ghojl^  and  tajle  the 
good  II  'ord  of  God^  and  the  Poiver  of  the  JVorld  to  co?ne  ;  and  yet  may 
be  wholly  unacquainted  with  thofe  better  Things  that  accompany  Sal- 
ivation,   fpoken  of  ver.  9. 

And  where  neid^.er  a  good  nor  evil  Spirit  have  any  immediate 
Hand,  Perfons,  efpeceially  fuch  as  are  of  a  weak  and  vapoury  Habit 
of  Body,  and  the  Brain  weak,  and  eafily  fufceptive  of  Impref- 
fions,  may  have  Grange  Apprehenfions  and  Imaginations,  and  ftrong 
Affections  attending  th.^m,  unaccountably  arlfmg,  which  are  not  vo- 
liintarily  produced  by  themfelves.  We  fee  that  fuch  Perfons  are  lia- 
ble to  fuch  Impreflions,  about  temporal  Things  ;  and  there  is  equal 
Reafon,  why  they  Ihould  about  fpiritual  Things.  As  a  Perfon  who 
is  afleep,  has  Dreams,  that  he  is  not  the  voluntary  Author  of;  (o 
many  fuch  Perfons,  in  like  Manner,  be  the  Subjeds  of  involuntary 
Impreflions,   when  they  are  awake. 

V".  'Tis  no  Sign  that  religious  Affecfiions  are  truly  holy  and  fpi- 
ritual, or  that  they  are  not,  that  they  come  with  Texts  of  Scripture, 
remarkably  brought  to  the  iVJind. 

'Tis  no  Sign  that  Affections  are  nbt  gracious,  that  they  are  occa- 
fion'd  by  Scriptures  io  coming  to  Mind  ;  provided  it  be  the  Scripture 
itfelf,  or  the  Truth  which  the  Scripture  fo  brought  contains  and 
teaches,  that  is  the  Foundation  of  the  Affection,  and  not  meerly  or 
mainly,   the  fudden  and  unufual  Manner  of  it's  coming  to  the  Adind. 

But  on  the  other  Hand,  neither  is  it  any  Sign  that  Afftclions  are 
gracious,  that  they  arife  on  Occafion  of  Scriptures  brought  fuddenly 
and  wonderfully  to  the  Mjnd  ;  whether  thofe  Affeclions  be  Fear,  or 
Hope,  Joy,  or  Sorrow,  or  any  other.  Some  feem  to  look  upon 
this,  as  a  good  Evidence  that  their  Affections  are  faving  ;  efpeciallv  if 
the  Aftc(5lions  excited  are  Hope  or  Joy,  or  any  other  which  are  pleaf- 
ing  and  delightful.  They  will  mention  it  as  an  Evidence  that  all  is 
right,  that  their  Experience  came  with  the  l^ord,  and  will  fay,  * 'There 
"  were  fuch  and  fuch  fweet  Promifes  brought  to  my  Mind  :  They 
"  came  fuddeidy,  as  if  they  were  fpoke  to  me  :  I  had  no  Hand  in 
*'  bringing  fuch  a  Text  to  my  own  Mind  ;  I  was  not  thinking  of 
*'  any  Thing  leading  to  it  ;  it  came  all  at  once,  io  that  I  was  furprl- 
*'  fed.     I  had  not  thought  of  it  a  longTime  before;    I  did  not  know 

««  at 


Part  IL  io  diftinguip  AffeBions.  4^ 

*«  at  firft  that  it  was  Scripture  j  I  did  not  remember  that  ever  1  had 
"  read  it."  And  it  may  be,  they  will  add,  "  One  Scripture  came 
*'  flowing  in  after  another,  and  fo  Texts  all  over  the  Bible,  the  moft 
"  fweet  and  pleafant,  and  the  moft  apt  and  fuitable,  which  could 
<«  be  devifed  ;  and  fill'd  me  full  as  I  could  hold  :  I  could  not  but 
«'  ftand  and  admire  :  The  Tears  flow'd  ;  I  was  full  of  Joy,  and 
««  could  not  doubt  any  longer."  And  thus,  they  think  they  have 
undoubted  Evidence,  that  their  AfFecStions  muft  be  from  God,  and 
of  the  right  Kind,  and  their  State  good  :  But  without  any  Manner 
of  Cirounds.  How  come  they  by  any  fuch  Rule,  as  that  if  any  Af- 
fedions  or  Experiences  arife  with  Promifes,  and  comfortable  Texts 
of  Scripture,  unaccountably  brought  to  Mind,  without  their  Rccol- 
ledlion,  or  if  a  great  Number  of  fweet  Texts  follow  one  another  in 
a  Chain,  that  this  is  a  certain  Evidence  their  Experiences  are 
faving  ?  Where  is  any  fuch  Rule  to  be  found  in  the  Bible,  the  great 
and  only  fure  Diredory  in  Things  of  this  Nature  ? 

What  deceives  many  of  the  lefs  underftanding  and  confiderate  Sort 
of  People,  in  this  Matter,  feems  to  be  this  ;  That  the  Scripture  is  the 
Word  of  Godj  and  has  nothing  in  it  which  is  wrong,  but  is  pure  and 
perfect  :  And  therefore,  thofe  Experiences  which  come  from  the 
Scripture  muft  be  right.  But  then  it  fhould  be  conlidered,  Affc6lions 
may  arife  on  occafion  of  the  Scripture,  and  not  properly  Qomcfrc?}i  the 
Scripture,  as  the  genuine  Fruit  of  the  Scripture,  and  by  a  right  Ufe  of 
it  ;  but  from  an  Abufe  of  it.  All  that  can  be  argued  from  the  Pu- 
rity and  Pcrfedlion  of  the  Word  of  God,  with  Refpedl  to  P^xperi- 
ences,  is  this,  that  thofe  Experiences  which  are  ogreable  to  the  VVord 
of  God,  are  right,  and  can't  be  otherwife  ;  and  not  that  thofe  Af- 
fc£tions  muft  be  right,  which  arife  on  Occafion  of  the  Word  of  God^ 
coming  to  the  Mind. 

What  Evidence  is  there  that  the  Devil  can't  bring  Texts  of  Scrip- 
ture to  the  Mind,  and  mifapply  them,  to  deceive  Perfons  ?  There 
feems  to  be  nothing  in  this  which  exceeds  the  Power  of  Satan.  'Tis 
no  Work  of  fuch  mighty  Power,  to  bring  Sounds  or  Letters  to  Per- 
fons  Minds,  that  we  have  any  Reafon  to  fuppofe  ;  nothing  fhort  of 
Omnipotence  can  be  fufFicient  for  it.  If  iiaian  has  Power  to  bring 
any  Words  or  Sounds  at  all  to  Perfons  Minds,  he  may  have  Power  to 
bringWords  contained  in  thcBible.  There  is  no  higherSort  ofPower  re- 
quired inMen.to  make  theSounds  which  exprefs  theWords  of  aTcxt  of 
Scripture, than  to  make  the  Sounds  whicH  exprefs  the  Words  of  an  idle 
Story  or  Song.  And  fo  the  lamePower  \x\Satan^vj\\'\Qh  is  fufficient  to  re- 
new one  of  thofe  Kinds  of  Sounds  in  the  Mind,  is  fufficient  to  re- 
new the  other  :  The  different  Signification,  which  depends  wholly 
on  Cuftom,  alters  not  the  Cafe,  as  to  Ability  to  make  or  revive  the 
Sounds  or  Letters.  Or  will  any  fuppofe,  that  Texts  of  Scripture 
are  fuch  facred  Things,  that  the  Devil  durft  not  abufe  them,  nor 
touch  them  ?    In  this  alfo  they  are  miftaken,    He  who  was  bold 

enough 


46  What  are  no  Sig?n  Part  IL 

enough  (0  lay  hoU  on  Chrlft  himfelf,  and  carry  him  hiiher  and 
thither,  into  the  Wildernefs,  and  into  an  high  Mountain,  and  to  a 
Pinnacle  of  the  Temple,  is  not  afraid  to  touch  the  Scriptuic,  and 
abufe  that  for  his  own  Purpofts  :  As  he  fhew'd  at  the  fame  Ti  ne 
that  he  was  fo  bold  with  Chrift,  he  then  brought  one  Scripture 
and  another,  to  deceive  and  tempt  him.  And  if  Satan  did  prefume, 
and  was  permitted,  to  put  Chrill;  himfelf  in  Mind  of  Texts  of 
Scripture  to  tempt  ///>//,  what  Reafon  have  we  to  determine,  that  he 
dare  not,  or  will  not  be  permitted,  to  put  wicked  Men  in  mind  of 
Texts  of  Scripture,  to  tempt  and  deceive  ihetnf  And  if  Satan  may 
thus  abufe  one  Text  of  Scripture,  fo  he  may  another.  It's  being  a 
very  excellent  Place  of  Scripture,  a  comfortable  and  precious  Promife, 
alters  not  the  Cafe,  as  to  his  Courage  or  Ability.  And  if  he  can 
bring  one  comfortable  Text  to  the  Mind,  fo  he  may  a  Thoufand  ; 
and  may  choofe  out  fuch  Scriptures  as  tend  moft  to  ferve  his  Purpofe  5 
and  may  heap  up  Scripture  Promifes,  tending,  according  to  the  per- 
verfe  Application  he  makes  of  them,  wonderfully  to  remove  the 
rifmg  Doubts,  and  to  confirm  the  falfe  Joy  and  Confidence  of  a 
poor  deluded  Sinner. 

We  know  the  Devil's  Inftruments,  corrupt  and  heretical  Teachers, 
can  and  do  pervert  the  Scripture,  to  their  own  and  others  Damna- 
tion ;  2  Pet,  3.  16.  We  fee  they  have  the  free  Ufe  of  Scripture, 
in  every  Part  of  it  :  There  is  no  Text  fo  precious  and  facred,  but 
they  are  permitted  to  abufe  it,  to  the  eternal  Ruin  of  Multitudes  of 
Souls  :  And  there  are  no  V/eapons  they  make  Ufe  of  with  which 
they  do  more  Execution.  And  there  is  no  Manner  of  Reafon  to 
determine,  that  the  Devil  is  not  permitted  thus  to  ufe  the  Scripture, 
as  well  as  his  Inftruments.  For  when  the  Latter  do  it,  they  do  it  as 
his  Inftruments  and  Servants,  and  thro'  his  Inftigation  and  Influence  : 
And  doubtlefs  he  docs  the  fame  he  inftigatcs  others  to  do  :  The 
Devil's  Servants  do  but  follow  their  Mafter,  and  do  the  fame  Work 
that  he  does    himfelf. 

And  as  the  Devil  can  abufe  the  Scripture,  to  deceive  and  deftroy 
Men,  fo  may  Men's  own  Folly  and  Corruptions,  a-  well.  The  Sin 
which  is  in  Men,  afts  like  it's  Father.  Men's  own  Hearts  are  de- 
ceitful like  the  Devil,  and  ufe  the  fame  Means  to  deceive. 

So  that  'tis  evident,  that  Perfons  mav  have  high  Affections  of 
Hope  and  Joy,  arifmg  on  occafion  of  Texts  of  Scripture,  yea  pre- 
cious Promifes  of  Scripture  coming  fuddenly  and  remarkably  to  their 
Minds,  as  tho'  they  were  fpoke  to  them,  yea  a  great  Multitude  of 
fuch  Texts,  following  one  another  in  a  wonderful  Manner,  and  yet 
all  this  be  no  Argument  that  thcfe  Affections  arc  divine,  or  that  they 
are  any  other  than  the  Effects  of  Satan^s  Delufions. 

And  I  would  further  obferve,  that  Perfons  may  have  raifed  and  joy- 
ful Affections,  which  may  come  with  the  Word  of  God,  and  not 
only  fo,  but  from  the  Word,  and  thofe  Affections  not  be  from  Satan, 

nor 


Part  II.         to  dijlingiiijlo  AffeBiom,  :;47 

nor  vet  properly  from  the  Corruptions  of  their  own  Hearts,  but  from 
feme  Influence  of  the  Spirit  of  God  w  th  the  Word,  and  yet  have 
nothing  of  the  Nature  of  true  and  faving  Religion  in  them.  Tlius 
tlie  ftony-ground  Hearers  had  great  Joy  from  the  Word  ;  yea  which 
is  reprefcnted  as  arifing  from  the  Word,  as  Growth  from  a  Seed  ; 
and  their  Affections  had,  in  their  Appearance,  a  very  great  and  ex- 
act Refcmblance  with  thcfc  rtprefented  by  the  Growth  on  the  good 
Ground,  the  Difrcrence  not  appearing,  'till  it  was  difccvered  bv  the 
Confequenccs,  in  a  Time  of  Trial  :  And  yet  there  Vr-as  no  faving 
Rehgion  in  thcfe  Affections.   || 

VI.   'Tis  no  Evidence  that  religious  Affections  are  fa,ving,  c-  ti^^" 
they  are  otherwife,  that  there  is  an  Appearance  of  Love  in  th,.].:. 

There  are  no  profefHng  Chriflians  who  pretend,  that  this  is  an  A. 
gument  againit  the  Truth  and  faving  Nature  of  religious  AfTcctior?. 
But  on  the  other  Hand,  there  are  fome  who  fuppofe,  it  is  a  good  E- 
viJence  that  Affections  are  from  the  fandlifying  and  faving  Influences 
cf  the  Holy  Ghoff-.  Their  Argument  is,  that  ^aian  cam\ot  Love  i 
this  Affc(5lion  being  dire(5lly  contrary  to  the  Devil,  whcfe  very  Nature- 
is  Enmity  and  Malice.  And  it  is  true,  that  nothing  is  more  excel- 
jent,  heavenly  and  divine  than  a  Spirit  of  true  chriitian  Love  to  God 
and  i^.Ien  :  'Tis  more  excellent  than  Knowledge^  or  Prophecy^  or  Mi- 
racles^ QT  fpeaking  zvith  the  Tcngue  of  Men  and  Angels,  'Tis  the  chief 
of  the  Graces  of  God's  Spirit,  and  the  Life,  Eflence  and  Sum  of  all 
true  Religion  ;  and  that  by  which  we  are  moft  conformed  to  Heaven, 
and  moft  contrary  to  Hell  and  the  Devil.  But  yet  it  is  ill  arguing 
from  hence,  that  there  are  no  Counterfeits  of  it.  L  may  be  cbfcrvtd, 
that  the  more  excellent  any  Thing  is,  the  more  will  be  the  Counter- 
feits of  it.  Thus  there  are  many  more  Counterfeits  of  Silver  and 
Gold,  than  of  Iron  and  Copper:  There  are  many  falfe  Diamonds 
and  Rubies,  but  who  goes  about  to  coumerfeit  common  Stones? 
Tho'  the  more  excellent  Things  are,  the  more  difficult  it  is  to  make 
any  Thing  that  (hall  be  like  them,  in  their  effential  Nature  and  in- 
ternal Virtue  ;  vet  the  more  manifold  will  the  Counterfeits  be,  and 
the  more  will  Art  and  Subtilty  be  exercifed  and  difplayed,  in  an 
ex.61  Imitation    of  the  outward  Appearance.     Thus   there   is  the 


Mr.  Stoddard^  in  his  Guide  to  Chrift^  fpeaks  of  it  as  a  common 
'^hing^  for  Perfons  while  in  a  natural  Condition,  and  before  they 
have  ever  truly  accepted  of  Chriji^  to  have  Scripture  Promifes  come 
to  them,  with  a  great  deal  of  Refre/hing -,  which  they  take  as  To- 
kens of  God's  Love^  and  hope  that  God  has  accepted  them  ;  and  fo 
are  confident  of  their  good  Eliatc,     Pape  8,  9.    Imprcifion 

'ireatcit 


4^  What  are  7io  Signs  Part  II. 

greateft  Danger  of  being  cheated  in  buying  of  Medicines  that  are 
moft  excellent  and  fovereign,  thd'  it  be  moft  difficult  to  imitate  'em, 
with  any  thing  of  the  like  Value  and  Virtue,  and  their  Counterfeits 
are  good  for  nothing  when  we  have  them.  So  it  is  with  chriftiDn 
Vertues  and  Graces  ;  the  Subtilty  of  Saian^  and  Men's  dt-ceitful 
Hearts,  are  wont  chiefly  to  be  exercifed  in  counterfeiting  thofe  that 
are  in  higheft  Repute.  So  there  are  perhaps  no  Graces  that  have 
more  Counterfeits  than  Love  and  Humility  ;  thefe  being  Vertues 
wherein  the  Beauty  of  a  true  Chriftian  does  efpecially  appear. 

But  with  Refped  to  Love  j  it  is  plain  by  the  Scripture,  that  Per- 
fons  may  have  a  Kind  of  religious  Love,  and  yet  have  no  faving 
Grace.  Chrift  fpeaks  of  many  profeffing  Chriftians  that  have  fuch 
Love,  whofe  Love  will  not  continue,  and  fo  (hall  fyil  of  Salvation, 
Matth.  24.12,  13.  J^nd  bccaufelmqinty  Jhall  abound,  the  Love  ofinany 
ihall  wax  cold.  But  he  that  Jhall  endure  unto  the  End.  the  fame  Jhall  be 
faved.  Which  latterWords  plainly  fhew,that  thofe  fpoken  of  before, 
whofe  Love  fhould  not  endure  to  the  End^  but  -wax  cold,  fliould  not 
be  faved, 

Perfons  may  feem  to  have  Love  to  God  and  Chrift,  yea  to  have 
very  ttrong  and  violent  Affcdions  of  this  Nature,  and  yet  have  no 
Grace.  For  this  was  evidently  the  Cafe  with  many  gracelefs  JewSy 
fuch  as  cried  him  up  fo  high,  following  him  Day  and  Night,  without 
Meat,  Drink  or  Sleep  ;  fuch  as  faid,  Lord  I  ivill fellow  thee  zvhitherfo- 
ever  thou  goeft.,  and  cried  Hofanna  to  the  SonofD'dvid.   f 

The  Apoftle  feems  to  intimate,  that  there  were  many  in  his  Days, 
who  had  a  counterfeit  Love  to  Chrift,  in  Eph.  6.  24.  Grace  be  with 
all  them  that  love  the  Lord  Jefus  Chriji  in  Sincerity.  The  laft  Word, 
in  theOriginal,  fignifies  in  Incorruption  ;  which  fhews  that  the  Apoftle 
was  fenfible  that  there  were  many  who  had  a  Kind  of  Love  to  Chrift, 
whofe  Love  was  not  pure  and  fpiritual. 

So  alfo  chriftian  Love  to  the  People  of  God  may  be  counterfeited. 
^Tis  evident  by  the  Scripture,  that  there  may  be  ftrong  Affe6lions  of 
this  Kind,  without  faving  Grace  ;  as  there  were  in  the  Galatians  to- 
wards the  Apoftle  Paul^  when  they  were  ready  to  pluck  out  their 
Eyes  and  give  'em  to  him  j  although  the  Apoftle  exprefles  his  Fear 


Agreable  to  this  Mr.  Stoddard  ohkrves^  in  his  Guide  to  ChriJl, 
TJiat  fome  Sinners  have  Pangs  of  jiffe^iion^  and  give  an  Account 
that  they  find  a  Spirit  of  Love  to  Gody  and  of  their  aiming  at  the 
Glory  of  God,  having  that  which  has  a  great  Refcmblance  of  faving 
Grace,  and  i\\d.t  fom€ti?ncs  their  common  Affe^ions  arc  jlronger  than 
faving.  And  fuppofcs  that  fometimes  natural  Men  may  have 
luch  violent  Pangs  of  falfe Affection  toGod,  that  they  may  think  them- 
fclva  u'illing  to  he  damned.     Page  21,  and  65. 

that 


Part  II.  to  dijlinguijl)  AffeBtom.  49 

that  their  AfFcdlions  were  come  to  nothing,  and  that  he  had  bcftowed 
upon  them  Labour  in  vain,  Gal,  4.    ii,  15. 

VII.  Pcrfons  having  religious  AfFcdlions  of  many  Kinds,  accom- 
panying one  another,  is  not  fufficient  to  determine  whether  thcv 
have  any  gracious  Affections  or  no. 

Tho'  falfe  Religion  is  wont  to  be  maimed  and  monftrous,  and  not 
to  have  that  Entirenefs  and  Symmetry  of  Parts,  which  is  to  be  {z^vi  in 
true  Religion  ;  yet  there  may  be  a  great  Variety  of  falfe  Affections 
together,  that  may  refemble  gracious  Affections. 

'Tis  evident  that  there  are  Counterfeits  of  all  Kinds  of  gracious  Af- 
fections ;  as  o^  Love  to  God^  and  Love  to  the  Brethren^  as  has  been  juft 
now  obferved  :  fo  o^  godly  Sorrow  for  Sin,  as  in  Pharaoh,  oaul^  and 
Ahab,  and  the  Children  of  Jfrael  in  the  WilJernefs  ;  Exod,  9.  27. 
I  Sam.  24.  16,  17.  and  26.  21.  i  Kings  21.  27.  Numb.  14..  39,  40. 
and  of  the  Fear  of  God,  as  in  the  Samaritans,  who  feared  the  Lord,  and 
ferved  their  own  Gods  at  the  fame  Time  ;  2  Kings  17.  32,  33.  and 
thofe  Enemies  of  God  we  read  of  Pfal.  66.  3.  who  through  the  Great' 
nefs  of  God's  Power,  fubmit  themf elves  to  him,  or,  as  it  is  in  the  He- 
brew, lie  unto  him,  i.  e.  yield  a  counterfeit  Reverence  and  SubmifTion  : 
fo  of  a  gracious  Gratitude,  as  in  the  Children  of  Jfrael,  who  fang 
God's  Praife  at  the  red  Sea,  Pfal.  106.  12.  and  Naaman  the  Syrian^ 
after  his  miraculous  Cure  of  his  Leprofy,  2  Kings  5.  15,  &c. 

So  offpiritual  Joy,  as  in  the  ftony-ground  Hearers,  Matth.  13.  20^ 
and  particularly  many  o^John  theBaptiJl'sl{t?iXcxs,John^.^^.'S)0  o'iZeaU 
as  in  Jehu,  2  Kings  10.  16.  and  in  Paul  before  his  Converfion,  Gal, 
I.  14.  Phil. 2-6.  and  the  unbelievingj^wx,  J<^s  22.3.  Rom.  10.2.  So 
gracelefs  Perfons  may  have  earncfl  religious  Defires,  which  may  be 
like  Balaam'?,  Defires,  which  he  exprelfes  under  an  extraordinary 
View  that  he  had  of  the  happy  State  of  God's  People,  as  diftinguifhed 
from  all  the  reft  of  the  World,  Numb.  23.  9,  ro.  They  may  alfo 
have  a  ftrong  Hope  of  eternal  Life,  as  the  Pharifees  had. 

And  as  Men,  while  in  a  State  of  Nature,  are  capable  of  a  Refem- 
blance  of  all  Kinds  of  religious  AffeCtions,  fo  nothing  hinders  but  that 
they  may  have  many  of  them  together.  And  wha^  appears  in  FaCl 
does  abundantly  evince  that  it  is  very  often  fo  indeed.  It  feems  com- 
monly to  be  fo,  that  when  falfe  Affedlons  are  raifed  high,  there  are 
many  falfe  Affeftions  attend  each  other.  The  Multitud^e  that  atten- 
ded Chrift  into  Jerufalcm,  after  that  great  Miracle  of  raifing  Lazarus 
feem  to  be  moved  with  many  religious  Affeaions  at  once,  and  all  in 
a  h.gh  Degree  They  feem  to  be  filled  with  Admiration,  and  there 
was  a  Shew  of  an  hjgh  Affedion  of  Love,  and  alfo-of  a  great  Degree 
o{  Reverence,  XX.  the.r  laying  their  Garments  on  the  Ground,  for 
Chnft  to  tread  upon  ;  and  alfo  of  great  Gratitude  to  him,  for  the 
great  and  good  Works  he  had  wrought,  praifing  him  with  loud  Voices 

^  for 


50  What  are  no  Signs  Part  II. 

for  his  Salvation  ;  and  earneft  Defires  of  the  Coming  of  God's  King- 
dom, which  they  fuppofed  Jefus  was  now  about  tofet  up,  and  (hewed 
great  Z/?/)^;  and  raifed  Exped^ations  of  it,  expiring  it  would  immedi- 
otely  appear^  and  hence  were  filled  with  Joy^  by  which  they  were  fo 
animated  in  their  Acclamations,  as  to  make  the  whole  City  ring  with 
the  Noife  of  them  ;  and  appear'd  great  in  their  Zeal  and  Forward- 
nefs  to  attend  Jefus,  and  aflift  him  without  further  Delay,  now  in  the 
Time  of  the  great  Feaft  of  the  Pajfover^  to  fet  up  his  Kingdom. 
And  it  ib  eafy,  from  Nature,  and  the  Nature  of  the  AfFedlions,  ta 
give  an  Account  why,  when  one  AfFedlion  is  raifed  very  high,  that  it 
Ihould  excite  others  ;  efpecially  if  the  AfFe6lion  which  is  raifed  high, 
be  that  of  counterfeit  Z<9z;^,  as  it  was  in  the  Multitude  who  cried 
Hofanna.  This  will  naturally  draw  many  other  AfFe<Slions  after  it. 
For,  as  was  obferved  before.  Love  is  the  Chief  of  the  Affc<5tions,  and 
as  it  were  the  Fountain  of  them.  Let  us  fuppofe  a  Perfon  who  has 
been  for  fome  Time  in  great  Exercife  and  Terror  thro'  f^ar  of  Hell, 
and  his  Heart  weaken'd  with  Diftrefs  and  dreadful  Apprehenfions, 
and  upon  the  Brink  of  Defpair,  and  is  all  at  once  deliver'd,  by  being 
firmly  made  to  believe,  thro'  fome  Delufion  of  Satan^  that  God  has 
pardon'd  him,  and  accepts  him  as  the  Objedl  of  his  dear  Love,  and 
promifes  him  eternal  Life  :  as  fuppofe  thro'  fome  Vifion,  or  ftrong 
Idea  or  Imagination,  fuddenly  excited  in  him,  of  aPerfon  with  a  beau- 
tiful Countenance,  fmiling  on  him,  and  with  Arms  open,  and  with 
Blood  dropping  down,  which  the  Perfon  conceives  to  be  Chrift,  with- 
out any  other  Enlightning  of  the  Underftanding,  to  give  a  View  of 
the  fpirltual  divine  Excellency  of  Chrift  and  his  Fulnefs,  and  of  the 
Way  of  Salvation  reveal'd  in  the  Gofpel  j  or  perhaps  by  fome  Voice 
or  Words  coming  as  if  they  were  fpoke  to  him,  fuch  as  thofe,  Son^  he 
ef  good  Cheer  ^  thy  Sins  be  forgiven  thee^  or.  Fear  not,  it  is  the  Father*  s 
good  PUafure  to  give  you  theKingdom^  which  he  takes  to  be  immediate- 
ly fpoken  by  God  to  him,  tho'  there  was  no  preceeding  Acceptance 
of  Chrift,  or  clofmg  of  the  Heart  with  him  :  I  fay,  if  we  (hould  fup- 
pofe fuch  a  Cafe,v/hat  variousPaftions  would  naturally  croud  at  once, 
or  one  after  another,  into  fuch  a  Perfon's  Mind  ?  It  is  eafy  to  be  ac- 
counted for,  from  meer  Principles  of  Nature,  that  a  Perfons  Heart, 
on  fuch  an  Occafion,  fhould  be  raifed  up  to  the  Skies  with  Tranfports 
of  Joy,  and  be  fill'd  with  fervent  Affection,  to  that  imaginary  God 
or  Redeemer,  who  he  fuppofes  has  thus  refcued  him  from  the  Jaws 
of  fuch  dreadful  Deftrudlion,  that  his  Soul  was  fo  amazed  with  the 
Fears  of,  and  has  received  him  with  fuch  Endearment,  as  a  peculiar 
Favourite  ;  and  that  now  he  fhould  be  fill'd  with  Admiration  and 
Gratitude,  and  his  Mouth  fhould  be  open'd,  and  be  full  of  Talk  a- 
bout  what  he  has  experienc'd  ;  and  that,  for  a  while,  he  fhould  think 
and  fpeak  of  fcarce  any  Thing  clfc,  and  fhould  feem  to  magnify  that 
God  who  te  done  fo  mucii  for  him,  and  call  upon  others  to  .rejoice 

with 


Part  II.  to  dljlingnfjl:  JffcBiom,  ^i 

with  him,  and  appear  with  a  cheerful  Countenance,  and  talk  with  a 
loud  Voice  :  and  however,  before  his  Deliverance,  he  was  full  of 
quarrellings  againft  the  Juftrce  of  Gc^d,  that  now  it  (hould  be  eafy  for 
him  to  fubmit  to  God,  and  own  hisUnworthincfs,  and  cry  out  againft 
himfelf,  and  appear  to  be  very  humble  before  God,  and  lye  at  h\t 
Feet  as  tame  as  a  Lamb  ;  and  that  he  fliould  now  confefs  his  Unwor- 
thinefs,  and  cry  out,  IVhy  me  P  Why  me  ?  (Like  SauJ^  who  when 
Samuel  told  him  that  God  had  appointed  him  to  be  King,  makes  an- 
fwer.  Am  not  la  Benjamite,  of  the  ffnalleji  of  the  Tribes  /if  Krsit],  aJid 
my  Fa?nily  the  leajl  of  all  the  Families  of  the  Tribe  of  Benjamin  ? 
Wherrfore  then  fpeakeji  thou  fo  to?ne?  Much  in  the  Language  of  Da- 
vid^ the  true  Saint,  2  Sam.  7.  18.  Who  am  /,  and  what  is  myFather's 
Houfe^  that  thou  hajl  brought  me  hitherto  !  )  Nor  is  it  to  be  wonder'd 
at,  that  now  he  fliould  delight  to  be  with  them  who  acknowledge 
and  applaud  his  happy  Circumftances,  and  fhould  love  all  fuch  as  e- 
Iteem  and  admire  him  and  what  he  has  cxperienc'd,  and  have  violenr 
Zeal  againft  all  fuch  as  would  make  nothing  of  fuch  Things,  and  be 
difpofed  openly  to  feparate,  and  as  it  were  to  proclaim  War  with  all 
who  ben't  of  his  Party,  and  fhould  now  glory  in  his  Sufferings,  and 
be  very  much  for  condemning  and  cenfuring  all  who  feem  to  doubt, 
or  make  any  Difficulty  of  thefe  Things ;  and  while  the  Warmth  of 
his  Aff^c£lions  laft,  (hould  be  mighty  forward  to  take  Pains,  and  deny 
himfelf,  to  promote  the  Intereft  of  the  Party  who  he  imagines  favour 
fuch  Things,  and  feem  earneftly  defirous  to  increafe  the  Number  of 
them,  as  the  Pharifees  compafled  Sea  and  Land  to  make  one  Profc 
lyie  f.  And  fo  I  might  go  on,  and  mention  many  other  Things, 
which  will  naturally  arife  in  fuch  Circumftances.  He  muft  have  but 
flightly  confider'd  human  Nature,  who  thinks  fuch  Things  as  thefe 
can't  arife  in  this  Manner,  without  any  fupernatural  Interpofition  of 
divine  Power. 

As  from  true  divine  Love  flow  all  chriftian  AfFevElions,  fo  from  a 
counterfeit  Love  in  likeManner,  naturally  flow  other  falfe  AfFeilions. 
In  both  Cafes,  Love  is  the  Fountain,  and  the  other  AfFeftions  are  the 
Streams.  The  various  Faculties,  Principles  and  AfFedions  of  the 
human  Nature,  are  as  it  were  many  Channels  from  one  Fountain  : 
If  there  be  fweetWater  in  theFountain,  fweet  Water  will  from  thence 
flow  out  into  thofe  various  Channels ;  but  if  the  Water  in  the  Foun- 


*'  AfTociating  with  godly  Men  don't  prove  that  a  Man  has 
*'  Grace  :  Ahithophel  was  David's  Companion.  Sorrows  for 
*<  the  Aflfli6lions  of  the  Church,  and  Defires  for  the  Converfion 
<«  of  Souls,  don't  prove  it.  Thefe  Things  may  be  found  in 
V  carnal  Men,  and  fo  can  be  no  Evidences  of  Grace  ".  Stod- 
dard'j  Nature  offavtng  Converftcn^  p.  82. 

E  2  ^^'» 


52  What  are  no  Signs  Part  II, 

tain  be  poifonous,  then  poifonous  Streams  will  alfo  flow  out  into  all 
thofe  Channels.  So  that  the  Channels  and  Streams  will  be  alike, 
correfponding  one  with  another  -,  but  the  great  Difference  will  lye 
in  the  Nature  of  the  Water.  Or,  Man's  Nature  may  be  compared 
to  a  Tree,  with  many  Branches,  coming  from  one  Root:  If  theSap 
in  the  Root  be  good,  there  will  alfo  be  good  Sap  diftributed  thro'out 
the  Branches,  and  the  Fruit  that  is  brought  forth  will  be  good  and 
wholefome  ;  but  if  the  Sap  in  the  Root  and  Stock  be  poifonous,  fo  it 
will  be  in  many  Branches,  (as  in  the  other  Cafe)  and  the  Fruit  will 
be  deadly.  The  Tree  in  both  Cafes  may  be  alike  ;  there  may  be  an 
exi£l  Refemblance  in  Shape  ;  but  the  Difference  is  found  only  in  eat- 
ing the  Fruit.  'Tis  thus  (in  fome  Meafure  at  leaft)  oftentimes,  be- 
tween Saints  and  Hypocrites.  There  is  fometimes  a  v&ry  great  Si- 
militude between  true  and  falfe  Experiences,  in  their  Appearance, 
and  in  what  is  exprefTed  and  related  by  the  Subjefts  of  them  :  and  the 
Difference  between  them  is  much  like  the  Difference  between  the 
Dreams  of  Pharaoh*^  chief  Butler  andBaker  ;  they  feem'd  to  be  much 
alike  ;  infomuch  that  when  Jofeph  interpreted  the  chief  Butler's 
Dream,  that  he  fhould  be  delivered  from  his  Imprifonment,  and  re- 
ftor'd  to  the  King's  Favour,  and  his  honourable  Office  in  the  Palace, 
the  chief  Baker  had  raifcdHopes  and  Expedations,  and  told  hisDream 
alfo  ;  but  he  was  wofully  difappointed  ;  and  tho'  his  Dream  was  fo 
much  like  the  happy  and,  well-boding  Dream  of  his  Companion,  yet 
it  was  quite  contrary  in  its  iffue. 

VIII.  Nothing  can  certainly  be  determined  concerning  the  Nature 
of  the  Affections  by  this,  that  Comforts  and  Joys  feem  to  follow  A- 
wakenings  and  Convi6lions  of  Confcience,  in  a  certain  Order. 

Many  Perfons  feem  to  be  prejudiced  againft  AffecSlions  and  Expe- 
riences, that  come  in  fuch  a  Method,  as  has  been  much  iniifted  on  by 
many  Divines  ;  firft,  fuchAwakenmgs, Fears  and  awful Apprehenfions 
followed  with  fuch  legal  Humblings,  in  a  Senfe  of  total  Sinfulnefs  and 
Helplefnefs,  and  then,  fuch  and  fuch  Light  and  Comfort  :  they  look 
upon  all  fuch  Schemes,  laying  down  fuch  Methods  and  Steps,  to  be 
of  Men's  devifmg  :  And  particularly  if  high  Affections  of  Joy  follow 
great  Diftrefs  and  Terror,  it  is  made  by  many  an  Argument  againft 
thofe  Affe£lions.  But  fuch  Prejudices  and  Objections  are  without 
Reafon  or  Scripture.  Surely  it  can't  be  unreafonable  to  fuppofe,that 
before  God  delivers  Perfons  from  a  State  of  Sin  and  Expofednefs  to 
eternal  DeftruCtion,  he  fhould  give  them  fome  confiderable  Senfe  of 
the  Evil  he  delivers  from  ;  that  they  may  be  deliver'd  fenfibly,  and 
undcrftand  their  ownSalvation,and  know  fomething  of  whatGod  does 
does  for  tfteni.  AsMen  that  are  faved  are  in  two  exceeding  different 
States,  firft  a  State  of  Condemnation,  and  then  in  a  State  of  Juftifica- 
tion  and  Blcffcdnefs  -,  ^sid  as  God  in  the  Work  of  the  Salvation  of 

Mankind^ 


Part  IL         to  diJlingniJJ:  JffeBions.  53 

M.inkind,  deals  with  them  fuitably  to  their  intelligent  rational  Na- 
ture ;  fo  it  feems  reafonable,  and  agreeable  to  God's  Wifdom,  that 
Men  who  are  fwcd,  fliould  be  in  thcic  two  States  fenfibly,  firlt,  that 
they  fliould  fenfibly  to  themfelves,  be  in  a  State  of  Condemnation, and 
fo  in  a  State  of  woful  Calamity  and  dreadful  Mifery,  and  fo  afterwards 
fenfibly  in  a  State  of  Deliverance  andHappinefs  ;  and  that  they  fhould 
be  firft  fenhble  of  their  abfolute  extreme  NeceHity,  and  afterwards  of 
Chrift's  Sufficiency  and  God's  Mercy  thro'  him. 

And  that  it  is  God's  Alanner  of  dealing  with  Men,  to  lead  ihan  in- 
to a  fFildcrncfs^  before  he /peaks  comfort  ably  io  ihem,  and  fo  to  oider  it, 
that  they  fliall  be  brought  into  Diitrefs,  and  made  to  fee  their  own 
Helplefnefs,  and  abfolute  Dependancc  on  his  Power  and  Grace,  be- 
fore he  appears  to  work  any  greatDeliverancc  for  them,  is  abundantly 
manifeft  by  the  Scripture.  Then  isGod  wont  to  repcf7t  hwifclf  for  his 
profcjfwg  People y  when  their  Strength  is  go?Je^  a?id  there  is  none  Jhut  up  or 
Uft^  and  when  they  are  brought  to  fee  that  their  falfe  Gods  can't  help 
them,  and  that  the  Rock  in  whom  tliey  truftcd  is  vain  ;  Dcut.  32. 
36,  37.  Before  God  delivered  the  Children  of  Ifrael  oxxt  of  Egypt^ 
they  were  prepared  for  it,  by  being  made  toy^^  that  they  were  in  an 
evil  Cafe^  and  to  cry  unto'  Gcd^  hecaufe  of  their  hard  Bondage  ;  Exod.  2. 
23.  and  5.  ig.  And  before  God  wrought  that  great  Deliverance 
for  them  at  the  Red  Sea,  they  were  brought  into  great  Diftrefs,  the 
IVildernefs  had  Jhut  them  in,  they  could  not  turn  to  the  right  Hand  nor 
the  \th^  and  the  Red  Sea  was  before  them,  and  the  great  Egyptian 
Hoil  behind,  and  they  were  brought  to  fee  that  they  could  do  nothing 
to  help  themfelves,  and  that  if  God  did  not  help  them,  they  fhould  be 
immediately  fwallowed  up  ;  and  then  God  appeared, and  turn'd  their 
Cries  into  Songs.  So  before  they  were  brought  to  their  Reft,  and  to 
enjoy  the  Milk  and  Honey  of  Canaan^  God  led  them  through  a  great 
and  terrible  IVildernefs,  thai  he  might  humble  ihetn,  and  teach  them  what 
was  in  their  Heart,  and  fo  do  them  Good  in  their  latter  End  ;  Deut,  8. 
2,  16.  The  Woman  that  had  the  Ifllie  of  Blood  twelve  Years,  was 
not  deliver'd,  'till  fhe  had  Rrii  fpent  all  her  Living  on  earthly  Phyficians, 
and  could  not  be  healed  of  any,  and  fo  was  left  helplefs,  having  no  m.ore 
Money  to  fpend  ;  and  then  flie  came  to  the  great  Phyfician,  without 
any  Money  or  Price,  and  was  healed  by  him  ;  Luke  8.  43,  44.  Be- 
fore Chrift  would  anfwer  the  Requeft  of  the  Woman  of  Canaan,  he 
firft  fcem'd  utterly  to  deny  her,  and  humbled  her,  and  brought  her  to 
own  herfelf  worthy  to  be  called  a  Dog  ;  and  then  he  fhcwed  her 
Mercy,  and  received  her  as  adearChild  ;  Matth,  15.  22,  &:c.  The 
Apoftle  Paul,  before  a  remarkable  Deliverance,  was  preffed  cut  of 
Mcafure,  above  Strength,  infcmuch  that  he  defpaired  even  of  Life  ;  but 
had  the  Sentence  of  Death  inhimfelf,  that  he  might  not  truji  in  himfelf, 
but  in  God  that  raifcth  the  Dead',  2  Cor.  i.  S,  9,  lO.  There  was 
fiirft  a  great  Tempeft,  and  the  Ship  was  covered  v/ith  the  Waves,  and 

K  3  juft 


54  JVhaf  are  no  Signs  Part.  II. 

juft  ready  to  fink,  and  the  Difciple"  were  brought  to  crv  to  Jcfus, 
Lord^fave  us^  vje  perifo  ;  and  then  the  Winds  and  Seas  were  rebuked, 
and  there  was  a  great  Calm  ;  Matth.  8.  24,  25,  26.  The  Leper, 
before  he  is  cleanfed,  muft  have  his  Mouth  (top'd,  by  a  covering  on 
his  upper  Lip,  and  was  to  acknowledge  his  great  Mifery  and  utter 
Uncleannefs,  by  rending  his  CJoaths,  and  crying.  Unclean^  unclean : 
Levit.  13.45.  And  backfliding //rW,  before  God  heals  them,  are 
brought  to  acknowledge  that  they  have  finned,  and  have  not  obeyed  the 
Foice  of  the  Lord^  and  to  fee  that  they  ly  down  in  their  Shame,  and  that 
Confufion  covers  them^  and  that  in  vain  is  Salvation  hoped  for  from  the 
Hills^  and  from  the  Multitude  of  Mountains,  and  thatGod  only  canfave 
them  ;  Jer.  3.  23,  24,  25.  Jofeph,  who  was  fold  by  his  Brethren, 
and  therein  was  a  Type  of  Chrilt,  brings  his  Brethren  into  great  Per- 
plexity and  Diltrefs,  and  brings  them  to  refle6l  on  their  Sin,  and  to  fay 
we  are  verily  guilty  ;  and  at  laft  to  refign  up  themfclves  entirely  into 
his  Hands  for  Bondmen  ;  and  then  reveals  himfelf  to  them,  as  their 
Brother  and  their  Saviour. 

And  if  we  confider  thofe  extraordinary  Manifeftations  which  God 
made  of  himfelf  to  Saints  of  Old,  we  fliall  find  that  he  commonly  firft 
manifefted  himfelf  in  a  Way  which  was  terrible,  and  then  by  thofe 
Things  that  were  comfortable.  So  it  was  v^'iih  Abraham  ;  firft  a  Hor- 
ror  of  great  Darknefs  fell  upon  him,  and  then  God  revealed  himfelf  to 
him  in  fweet  Promifes  ;  Gen.  15.  12,  13.  So  it  was  with  Mofes  at 
Mount  Sinai ;  firft,  God  appeared  to  him  in  all  the  Terrors  of  his 
dreadful  Majefty,  (o  that  Mofes  faid,  1  exceedingly  fear  and  quake, 
and  then  he  made  all  his  Goodnefs  to  pafs  before  him,  and  proclaimed 
his  Narne,  the  Lord  God  gracious  and  merciful,  5cc.  So  it  was  with 
Elijah',  firft,  there  is  a  ftormy  Wind,  and  Earthquake,  and  devour- 
ing Fire,  and  then  a  ftill,  fmall,  fweetVoicc  ;  i  Kings  19.  So  it  was 
with  Daniel ;  he  firft  faw  Chrift's  Countenance  as  Lightning,  that 
terrified  him,  and  caufed  him  to  faint  away  ;  and  then  he  is  ftrength- 
ened  and  refreftied  with  fuch  comfortable  Words  as  thefe,  O  Daniel, 
a  Man  greatly  beloved,  Dan.  10.  So  it  was  with  the  Apoftle  John, 
Revi  I..  And  there  is  an  Analogy  obfervable  in  God's  Difpenfations 
and  Deliverances  which  he  works  for  his  People,  and  the  Manifefta- 
tion  which  he  makes  of  himfelf  to  them,  both  ordinary  and  extraor- 
dinary. 

But  there  arc  many  Things  in  Scripture  which  do  more  directly 
fhcw,  that  this  is  God's  ordinary  Manner  in  workingSalvation  for  the 
Souls  of  Men,  and  in  the  Manifeftations  God  makes  of  himfelf  and 
of  his  Mercy  in  Chrift,  in  the  ordinary  Works  of  his  Grace  on  the 
Hearts  of  Sinners.  The  Servant  that  owed  his  Prince  ten  thoufand 
Talents,  is  firft  held  to  his  Debt,  and  the  King  pronounces  Sentence 
of  Condemnation  upon  him,  and  commands  him  to  be  fold,  and  his 
Wife  and  Children,  and  Payment  to  be  made  ;  and  thus  he  humbles 

him. 


Part  II.  to  diJlingiiiJJj  AffeBiom,  ^^^ 

him,  and  brings  him  to  own  the  whole  Debt  to  be  juft,  and  then  for- 
p;ivcs  him  all.  The  prodigal  Son  fpends  all  he  lias,  and  is  brought  to 
(ee  hinifelf  in  extreme  Circumftanccs,  and  to  humble  himfclF,  and 
own  his  (Jnworthineis, before  he  is  rcliev'd  and  feafted  by  his  Father  ; 
Lirkt:  15.  Old  inveterate  Wounds  muft  be  fearched  to  the  Bottom, 
in  order  to  Healing  :  And  the  Scripture  compares  Sin,  the  Wound  of 
the  Soul,  to  this, and  fpeaks  of  healing  thisWound  without  thus  fearch- 
ing  of  it,  as  vain  and  deceitful  j  Jcr.  8.  1 1.  Chrift,  in  the  Work  of 
his  Grace  on  the  Hearts  of  Men,  is  compared  to  Rain  on  the  mown 
Grafs,  Grafs  that  is  cut  down  with  a  Scythe,  Pfil.  72.  6.  reprefent- 
ing  his  refrelhiiig,  comforting  Influences  on  the  woundcdSpirit.  Our 
firlt  Parents,  after  they  had  finned,  were  firft  terrified  with  (jod's 
Mcijefly  and  Jultice,  and  had  their  Sin,  with  its  Aggravations,  fct  bs- 
fore  them  by  their  Judge,  before  they  were  rcliev'd,  by  the  Promifc 
of  the  Seed  of  the  Woman.  Chriflians  are  fpoken  of  as  thofe  that 
have  fi I'd  for  Refuge^  to  lay  hold  on  the  Hope  fct  before  ihem^  Heb.  6.  18. 
which  Reprefentation  implies  great  Fear,  and  Senfc  of  Danger  pre- 
ccedin-i;.  To  the  like  Purpofe,  Chrift  is  called  a  hiding  Place  from 
the  IVind^  and  a  Covert  from  the  Tempeji^  and  as  Rivers  ofJVaier  in  a 
dry  Place.)  and  as  the  Slmdow  of  a  great  Rock  in  aweary  Land -^  Ifai. 
32.  at  the  Beginning.  And  it  fcems  to  be  the  natural  Import  of  the 
Word  Gofpel^  glad  Tydings,  that  it  is  News  of  Deliverance  and  Sal- 
vation, after  great  Fear  and  Diftrefs.  There  is  allReafon  to  fuppofe, 
lb  It  God  deals  with  particular  Believers,  as  he  dealt  with  his  Church, 
which  he  firft  made  to  hear  his  Voice  in  theLaw,  with  terribleThun- 
dcrs  and  Lightnings,  and  kept  her  under  that  School  Maftcr,  to  pre- 
pare her  for  Chrift  ;  and  then  comforted  her  with  the  joyful  Sound  of 
the  Gofpcl  from  Alount  Sion.  So  likewife  John  the  Baptiji  came  to 
prepare  the  Way  for  Chrift,  and  prepare  Men's  Hearts  for  his  Re- 
ception, by  {hewing  them  theirSins,and  by  bringing  the  felf- righteous 
Jews  off"  from  their  own  Righteoufnefs,  telling  tliem  that  they  were  a 
Generation  of  Vipers^  and  fhewing  them  their  Danger  of  the  Wrath  to 
come^  telling  them  that  the  Ax  was  laid  at  the  Root  of  the  Trees^  Sic. 

And  if  it  be  indeed  God's  Manner  (as  I  think  the  foreofoinp-  Con- 
fiderations  fhcw  that  it  undoubtedly  is)  before  he  gives  Men  tliC 
Comfort  of  a  Deliverance  from  their  Sin  and  Mifery,  to  give  them  a 
confiderablc  Senfe  of  the  Greatnefs  and  Dreadfulnefs  of  thofe  Evils, 
and  their  extreme  Wrctchednefs  by  Reafon  of  them  ;  furely  it  is  not 
unreafonable  to  fuppofe,  that  Perfons,  at  leaft  oftentimes,  while  under 
th'wfe  Views,  (hould  have  great  Diftrefs  and  terrible  Apprehenfions  of 
Mind  :  Efpccially  if  it  be  confider'd  what  thefe  Evils  are,  that  they 
have  a  View  of;  which  are  no  other  than  great  and  manifold  Sins, 
againft  the  infinite  Majefty  of  the  great  Jehovah,  and  the  Suffering  of 
the  Fierccnefs  of  his  Wrath  to  all  Eternity.  And  the  more  (o  fliJI, 
when  we  have  many  plain  Inftances  inScripture,  of  Perfons  ihnf  have 

E  4  aclually 


56  JFhaf  arc  770  Stgus  Part  II. 

actually  been  brought  into  extreme  Diftrcfs,  by  fuch  Convictions, 
before  they  have  received  faving  Confolations  :  As  the  Multitude  at 
Jerufakm^  who  were  pricked  in  their  Hearty  and  fa  id  unto  Peter,  and 
\he  rejl  of  the  Jpoflles^  Men  and  Brethren^  What  Jhallwe  do  ?  And  the 
Apoitle  Paul^  wiio  trembled  and  ivasafionijhed,  before  he  was  comfort- 
ed ;  and  the  Jailor^  when  he  called  for  aLight^  and  f prang  in^  and  came 
tremblings  and  fell  down  before  Paul  and  Silas,  and  faid^  SirSy  IV hat 
mufi  I  do  to  he  faved  P 

From  thefe  Things  it  appears  to  be  very  unreafonable  in  profefHng 
Chriftians,  to  make  this  an  ObjecSlion  againft  the  Truth  and  fpiritual 
Nature  of  the  comfortable  and  joyful  AfF.^Slions  which  any  have,  that 
they  follow  fuch  awful  Apprehenfions  and  DiftrefTes,  as  have  been 
mentioned. 

And  on  the  other  Hand,  It  is  no  Evidence  that  Comforts  and  Joys 
are  right,  becaufe  they  fucceed  great  Terrors,  and  amazing  Fears  of 
Mell  +.  This  feems  to  be  what  fome  Perfons  lay  great  Weight 
upon  ;  cftceming  great  Terrors  an  Evidence  of  a  great  Work 
of  the  Law  wrought  on  the  Heart,  well  preparing  the  Way  for  folic! 
Comfort  :  Not  confidering  that  Terror,  and  a  Conviction  of  Con- 
fcience,  are  different  Things.  For  tho'  ConviClions  of  Confciencc 
do  often  caufe  Terror  ;  yet  they  don't  confift  in  it ;  and  Terrors  do 
often  arife  from  other  Caufes.  Convictions  of  Confcience,  thro'  the 
Influences  of  God's  Spirit,  confift  in  ConviCtion  of  Sinfulnefs  of  Heart 
and  Practice,  and  of  the  Dreadfulnefs  of  Sin,  as  committed  againft  a 
God  of  terrible  Majefty,  infinite  Holinefs  andHatred  of  Sin,  and  ftriCt 
Juftice  in  punifhing  of  it.  But  there  are  fome  Perfons  that  have 
frightful  Apprehenfions  of  Hell,  a  dreadful  Pit  ready  to  fwallow  them 
up,  and  Plames  juft  ready  to  lay  hold  of  them,  and  Devils  around 
them,  ready  to  feize  them  j  who  at  the  fame  Time  feem  to  have  very 
little  proper  Enlightnings  of  Confcience,  really  convincing  them  of 
their  Sinfulnefs  of  Heart  and  Life.  The  Devil,  if  permitted,  can 
terrify  Men  as  well  as  the  Spirit  of  God:  'Tis  a  Work  natural  to 
him,  and  he  has  many  Ways  of  doing  it,  in  a  Manner  tending  to  no 
Good.  He  may  exceedingly  affright  Pcrfon?,  by  imprefTingon  them 
m^ny  external  Images  and  Ideas,  of  aCountenancc  frowning,  aSword 
drawn,  black  Clouds  of  Vengeance,  Words  of  an  awful  Doom  pro- 


f  Mr.  5A^^r^  (peaks  of  Men's  <'  being  caft  down  as  low  as  Hell 
*'  by  Sorrow,  and  lying  underChains,  quaking  in  Apprehenfion 
'«  of  Terror  to  come,  and  then  raifed  up  to  Heaven  in  Joy, 
"  not  able  to  live  ;  and  yet  not  rent  from  Luft,  and  fuch  are 
<<  Objects  of  Pity  now,  and  are  like  to  be  tlie  ObjeCts  of  Terror 
'<  at  the  great  Day  ".     Parable  of  the  ten  Virgins^  P.  I.  p.  J  ^5 

flounced. 


Part  II.  to  dljlingwjh  Jffc^tons.  ^*f 

nounced  *,  Hell  gaping,  Devils  coming,  and  the  like  ;  not  to  con- 
vince Perfons  of  Things  that  are  true,  and  revealed  in  tiie  Word  of 
God,  but  to  lead  them  to  vain  and  groundlefs  Determinations  ;  as 
that  their  Day  is  paft,  that  they  arc  reprobated,  that  God  is  implaca- 
ble, that  he  has  come  to  a  Refolution  immediately  to  cut  them  off". 

And  the  Terrors  which  feme  Perfons  have,  arc  very  much  owing 
to  the  particular  Conftitution  and  Temper  they  arc  of.  Nothing  is 
more  manifcft,  then  that  fome  Perfons  are  of  fuch  a  Temper  and 
Frame,  that  their  Imaginations  are  more  firongly  imprefs'd  with  eve- 
ry Thing  they  are  affef^ed  with,  than  others  ;  and  the  Imprcllion  on 
the  Imagination  re-ads  on  the  Affection,  and  raifes  that  fiill  higher  ; 
and  (o  AfFe£^ion  and  Imagination  adl  reciprocally,  one  on  another, 
till  their  AfFedion  is  raised  to  a  vaft  Height,  and  the  Perfon  is  fwal- 
lowed  up,  and  loofes  all  Pofleflion  of  himfclf  jj. 

And  fome  fpeak  of  a  great  Sight  they  have  of  their  Wickednefs, 
which  really,  when  the  Matter  comes  to  be  well  examin'd  into  and 
thoroughly  weighed,  are  found  to  have  little  or  no  Convidions  of 
Confcience.  They  tell  of  a  dreadful  hard  Heart,  and  how  their  Heart 
lies  like  a  Stone  -,  when  truly  they  have  none  of  thofe  Things  in  their 
Minds  or  Thoughts,  wherein  the  Hardnefs  of  Men'sHeart  does  really 
confift.  They  tell  of  a  dreadful  Load  and  Sink  of  Sin,  a  Heap  of 
black  and  loathfome  Filthinefs  within  them  ;  when,  if  the  Matter  be 
carefully  enquired  into,  they  han't  in  View  any  Thing  wherein  the 
Corruption  of  Nature  does  truly  confift,  nor  have  they  :any  Thought 
of  any  particular  Thing  wherein  their  Hearts  are  fmiully  defedive, 
or  fall  fhort  of  what  ought  to  be  in  them,  or  any  Exercifes  at  all  of 
Corruption  in  them.     And  many  think  alfo  they  have  great  Convic- 


*  "  The  Way  of  the  Spirit's  Working,  when  it  does  convince 
"  Alen,  is  by  enlightning  naturalConfcience.  The  Spirit  does 
'«  not  work  by  giving  a  Teftimony,  but  by  afTifting  natural 
<«  Confcience  to  do  its  Work.  Natural  Confcience  is  the  In- 
*«  ftrument  in  the  Hand  of  God,  to  accufe,  condemn,  terrify, 
*«  and  to  urge  to  Duty.  The  Spirit  of  God  leads  Men  into 
''  the  Confideration  of  their  Danger,  and  makes  them  to  be  af- 
*'  fcded  therewith;  Prov.  20.  27.  The  Spirit  of  Man  is  the 
*'  Candle  of  the  Lcrd^  fcarching  all  the  inward  Parts  of  the  Belly^\ 
Stoddard'j  Guide  to  Chriji^  p.  44. 

Ij  "  The  famous  Mr.  P^r/fw  diftinguifhes  between //;^y^  6'^n-<;zt^^ 
'*  that  come  thro'  Convi^ions  cf  Confcience^  and  melancholic  Pafficns 
*'  r///«^  only  from  meer  Imaginations  ^Jhongly  conceived  in  the  Br  am  ; 
«'  which  he  fays y  ufually  come  on  a  fudden,  like  Lightning  into  a 
"  Houfe  ".     Vol.  I.  of  his  Works,  p.  385. 

tions 


58  What  are  no  Slg?n  Part  II. 

tions  of  tb.cir  n6lual  Sins,  who  truly  have  none.  They  tell  how  their 
Sins  are  fet  itiOrder  before  'em,they  fee  'cm  (fand  encompafTing  them 
round  in  a  Row,  with  a  dreadful  frightful  Appearance  j  when  really 
they  have  not  fo  much  as  one  of  the  Sins  they  have  been  guilty  of  in 
the  Courfc  of  their  Lives,  coming  into  View,  that  they  are  afftdled 
with  the  Aggravations  of. 

And  if  Perfons  have  had  greatTerror,  which  really  have  been  from 
the  awakening  and  convincinglnfluences  of  the  Spirit  of  God,  it  don't 
thence  follow  that  their  Terrors  mult  needs  iflue  in  true  Comfort. 
The  unmortify'd  Corruption  of  the  Heart  may  quench  the  Spirit  of 
God  (after  he  has  been  ftriving)  by  leading  Men  to  prefumptuous, 
and  felf-exalting  Hopes  and  Joys,  as  well  as  otherv.'ife.  'Tis  not  e- 
very  Woman  who  is  really  inTravail,  that  brings  forth  a  real  Child  5 
but  it  may  be  a  monflrous  Produ6lion,  without  any  Thing  of  the 
Form  or  Properties  of  human  Nature  belonging  to  it.  Pharaoh's 
chief  Baker,  after  he  had  lain  in  the  Dungeon  with  Jofeph^  had  a  Vi- 
fion  that  raifed  his  Hopes,  and  he  was  lifted  up  out  of  the  Dungeon, 
a5  well  as  the  chief  Butler  ;  but  it  was  to  be  h.angcd. 

But  if  Comforts  and  Joys  do  not  only  come  after  great  Terrors 
and  Awakenings,  but  there  be  an  Appearance  of  fuch  prepaiatory 
Convi6lions  and  Humiliations,  and  brought  about  very  di(Hn6lly,  by 
fuch  Steps,  and  vn  fuch  a  Method,  as  has  frequently  been  obfervable  in 
true  Converts ;  this  is  no  certain  Sign  that  the  Light  and  Comforts 
which  follow  are  true  and  faving.     And  for  thefe  following  Reafons, 

//>j,/?,  As  the  Devil  can  counterfeit  all  the  faving  Operations  and 
Graces  of  the  Spirit  of  God,  fo  he  can  counterfeit  thofe  Operations 
that  are  preparatory  to  Grace.  If  Satan  can  counterfeit  thofe  Effeds 
of  God'sSpirit  which  are  fpecial,  d-rine  and  fan6tifying  ;  (o  that  there 
fhall  be  a  very  great  Refemblance,  in  all  that  can  be  obferved  by  o- 
thers  ;  much  more  eafily  may  he  imitate  thofe  Works  of  God's  Spi- 
rit which  are  common,  and  which  IVlen,  while  they  are  yet  his  own 
Children, are  theSubjeds  of.  ThefeWorks  are  in  no  wife  fo  much  a- 
bove  him  as  the  other.  There  are  no  Works  of  God  that  are  {o  high 
and  divine,  and  above  the  Powers  of  Nature,  and  out  of  the  Reach  of 
the  Power  of  all  Creatures,  as  thofe  Works  of  his  Spirit,  whereby  he 
forms  the  Creature  in  his  own  Image,  and  makes  it  to  be  a  Partaker 
of  the  divine  Nature.  But  if  the  Devil  can  be  the  Author  of  fuch 
Refemblances  of  thefe  as  have  been  fpoken  of,  without  doubt  he  may 
of  thofe  that  are  of  an  infinitely  inferiourKind.  And  it  is  abundantly 
evident  in  Fad,  that  there  are  falfcHumiliations,  and  falfeSubniiflions, 
as  well  as  falfc  Comforts  *.     How  far  was  Saul  brought,  tho'  a  very 

wicked 


*  The  venerable  ^/^^d^rt/Y/ obferves,  *'   A  Man  may  fay,  that  now 
*'  hecanjultify  God  however  he  deals  vviih  him,  and  not  be 

i'   b; ought 


Part  II.         to  dijlinguijh  Affeclions.  59 

wicked  Man,  and  of  a  haughty  Spirit,  when  he  (tho*  a  great  King) 
was  brought,  in  Conviction  of  his  Sin,  as  it  were  to  fall  down,  all  in 
Tears,  weeping  aloud,  before  Z)^i;/V/ his  own  Subject,  (and  one  that 
he  had  for  a  long  Time  mortally  hated,  and  openly  treated  as  an  E- 
ncnu)  and  condemn  himfelf  before  him,  crying  out,  1  hou  art  more 
Righteous  than  I.  T hcu  hajf  rewarded  me  Good,  zvhereas  I  have  re- 
vjardedihee  Evil?  And  at  another  Time,  I  have  finned,  I  have  played 
the  Fool,  1  have  erred  exceedingly^  i  Sam.  24.  16,  17.  and  Chap.  26. 
2  1.  And  ytiSaul  fecms  ti^cn  to  ha\e  had  very  little  of  thelnflucnces  of 
the  Spirit  of  God,  it  being  after  God's  Spirit  had  departed  from  him, 
and  given  him  up,  and  an  evil  Spirit  from  the  Lord  troubled  him. 
And  if  this  proud  Monarch,  in  a  Pang  of  AfFedlion,  was  brought  to 
humble  himfelf  fo  low,  before  a  Subje<Sl  that  he  hated,  and  ftill  con- 
tinued an  Enemy  to  ;  there  doubtlefs  may  be  Appearances  of  great 
Convidion  and  Humiliation  in  Men,  before  God,  while  they  yet  re- 
main Enemies  to  him,  and  iho'  they  finally  continue  fo.  There  is 
oftentimes  in  Men  who  are  terrified  thro'  Fears  of  Hell,  a  great  Ap- 
pearance of  their  being  brought  off  from  their  own  Righteoufnefs, 
when  they  are  not  brought  off  from  it  in  all  Ways,  altho'  ihey  are  in 
many  Ways  that  are  more  plain  and  vifible.  They  have  onl}*  tx- 
chang'd  fomc  Ways  of  trufting  in  their  own  Rightcoufnefs,  for  others 
that  are  more  fecret  and  fubtil.  Oftentimes  a  great  Degree  of  Dif- 
couragement,  as  to  many  Things  they  us'd  to  depend  upon,  is  taken 
for  Humiliation  :  And  that  is  called  a  SubmiiHon  to  God,  which  is  no 
abfolute  Submiffion,  but  has  fome  fecret  Bargain  in  it,  that  it  is  hard 
to  difcover. 

Secondly,  If  the  Operations  and  Effe£ls  of  the  Spirit  of  God,  in  the 
Convidtions  and  Comforts  of  true  Converts  may  be  fophifticated,  then 
the  Order  of  them  may  be  imitated.  If  Satan  can  imitate  the  Things 
themfelves,  he  may  eafily  put  them  one  after  another,  in  fuch  a  cer- 
tain Order.  If  the  Devil  can  make  A,  B,  and  C,  'tis  as  eafy  for  him 
to  put  A  firft,  and  B  next,  and  C  next,  as  to  range  'em  in  a  contrary 
Order.  The  Nature  of  divine  Things  is  harder  for  the  Devil  to  imi- 
tate, than  their  Order.  He  can't  exaSlly  imitate  divine  Operations 
in  their  Nature,  tho*  his  Counterfeits  may  be  very  much  like  them  in 


"  brought  off  from  his  ownRighteoufnefs  ;  and  that  fomeMen 
''  do  juftify  God,  from  a  partial  Conviction  of  the  Righteouf- 
*«  nefs  of  theirCondemnation  ;  Confcience  takes  notice  of  their 
"  Sinfulnefs,  &  tells  them  that  they  may  be  righteoufly  damn'd  ; 
«'  as  Pharaoh,  who  juftified  God,  Exod.  9.  27.  And  they  give 
"  fome  Kind  of  Confcnt  to  it,  but  many  Times  it  don't  con- 
«'  tinue,  they  have  only  a  Pang  upon  them,  that  ufually  dies  a- 
<'  way  after  a  little  Time  ",     Guide  to  Chrijl,  p.  71. 

extern*! 


6o  What  are  ?io  Signs  .  Part  II. 

cxternalAppearance  ;  but  lie  can  cxa6tly  imitate  theirOrder.  When 
Counterfeits  are  made,  there  is  no  divine  Power  needful  in  order  to 
the  placing  one  of  them  firrt,  and  another  laft.  And  therefore  no 
Order  or  Method  of  Operations  and  Experiences,  is  any  certain  Sign 
of  theirDivinity.  That  only  is  to  be  truitcd  to,  as  a  certain  Evidence 
of  Grace,  which  Satan  cannot  do,  and  which  it  is  impofTible  fhould 
be  brought  to  pafs  by  any  Power  fhort  of  divine. 

Thirdlyy  We  have  no  certain  Rule  to  determine  how  far  God's 
own  Spirit  may  go  in  thofe  Operations  and  Convidions  which  in 
themfelves  are  not  fpiritual  and  laving,  and  yet  the  Perfon  that  is  the 
Subje6l  of  them,  never  be  converted,  but  fall  fliort  of  Salvation  atlaft-. 
There  is  no  necefiary  Conne6lion  in  the  Nature  of  Things,  between 
any  Thing  that  a  natural  Man  may  experience,  while  in  a  State  of 
Nature,  and  the  faving  Grace  of  God's  Spirit.  And  if  there  be  ncr 
Connection  in  the  Nature  of  Things,  then  there  can  be  no  known 
and  certain  Connedlion  at  all,  unlefs  it  be  by  divine  Revelation.  But 
there  is  no  revealed  certain  Conne£lion  between  a  State  of  Salvation, 
and  any  Thing  that  a  natural  Man  can  be  the  Subjc6l  of,  before  he 
believes  in  Chrift.  God  has  revealed  no  certain  Connection  between 
Salvation,  and  any  Qualifications  in  Men,  but  only  Grace  and  its 
Fruits.  And  therefore  we  don't  find  any  legal  ConviClions,  or  Com- 
forts following  thofe  legal  Convictions,  in  any  certain  Method  or  Or- 
der, ever  once  mention'd  in  the  Scripture,  as  certain  Signs  of  Grace, 
or  Things  peculiar  to  the  Saints  ;  altho'  we  do  find  gracious  Opera- 
tions and  EfFedts  themfelves,  fo  mention'd,  Thoufands  of  Times. 
W'hich  fhould  be  enough  with  Chriflians,  who  are  willing  to  have  the 
Word  of  God,  rather  than  their  own  Philofophy,  and  Experiences, 
and  Conjectures,  as  their  fufHcient  and  fure  Guide  in  Things  of  this 
Nature. 

Fourthly^  Experience  does  greatly  confirm,  that  Pcrfons  feeming  to 
haveConviCtions  &  Comforts  following  one  another  infuchaMethod  and 
Order, as  is  frequently  obfervable  in  trueConverts,is  no  certainSign  of 
Grace  f.  I  appeal  to  all  thofe  Miniflers  in  this  Land,  who  have  had 
much  Occafion  of  dealing  with  Souls,  in  the  late  extracrdinarySeafon, 
whether  there  han't  been  many  who  don't  prove  well,  that  have  given 


Mr.  Stoddard^  who  had  much  Expeiicncc  of  Things  of  this  Na- 
ture, long  ago  obfervcd,  that  converted  and  unconverted  Men 
can't  be  certainly  diltinguiOicd  by  the  Account  they  give  of  their 
Experience  :  Hie  fame  Relation  of  Experiences  beifig  cormnon  to 
loth.  And  that  ?nany  Pcrfom  have  given  a  fair  Account  of  a  iVork 
of  ConverfioUy  that  have  carried  zvell  in  the  Eye  of  the  iVorld  for  fe- 
ver al  Tears^but  have  not  proved  well  at  IjJ},  Appeal  to  thcLearn- 
ed,  p.  75,  and  ;6. 

a 


Part  II.         to  dijlingiiijlo  Jlffc5liom.  bi 

a  fair  Account  of  their  Experiences,  and  have  feem'd  to  be  converted 
according;  to  Rule,  z.  e.  with  Convictions  and  AfFcrCtions,  fuccecding 
diltin6\ly  and  cxadly,  in  that  Order  and  Method,  vi'hich  has  been  or- 
dinarily infilled  on,  as  the  Order  of  the  Operations  of  tlve  Spirit  of 
God  in  Converfion. 

And  as  a  Seeming  to  have  thlsDiftindlnefs  as  to  Steps  and  Method, 
is  no  certain  Sign  that  a  Perfon  is  converted  ;  fo  a  being  without  it, 
is  no  Evidence  that  a  Perfon  is  not  converted.  For  tlio'  it  might  be 
made  evident  to  a  Demonftration,  on  Scripture  Principle?,  that  a 
Sinner  c.in't  be  brought  heartily  to  receive  Chrift  as  his  Saviour,  who 
is  not  convinced  of  his  Sin  and  Mifery,  and  of  his  own  Emptinefs  and 
Helplefnefs,  and  his  juft  defert  of  eternal  Condemnation  ;  and  that 
therefore  fuch  Convidirnsmuft  be  fomeWay  implied  \n  what  is  wro*t 
in  his  Soul  ;  yet  nothing  proves  it  to  be  neceflary,  that  all  thofe 
Things  which  are  implied  or  prefuppofed  in  an  Adl  of  Faith  in  Chrift 
mull  be  plainly  and  diOinc^ly  wrought  in  the  Soul,  in  fo  many  fuc- 
CclTive  and  feparate  Works  of  the  Spirit  that  (hall  be,  each  one,  plain 
and  manifeft,  in  all  who  are  truly  converted.  On  the  contrary,  (as 
Mr.  Sht'pard  oh(cTves)  fometlmes  the  Change  made  in  a  Saint,  at  firft 
Work,  is  like  a,  confufed  Chaos  ;  fo  that  the  Saints  know  not  what 
to  make  of  it.  The  Manner  of  the  Spirit's  proceeding  in  them  that 
are  born  of  the  Spirit,  is  very  often  exceeding  myfterious  !k  unfearch- 
able  :  We,  as  it  were,  hear  the  Sound  of  it,  theEfFt6l  of  it  is  difcern- 
able  ;  but  noMan  can  tell  whence  it  came,  or  whither  it  went.  And 
'tis  oftentimes  as  difficult  to  know  the  Way  of  the  Spirit  in  the  new 
Birth,  as  in  the  firft  Birth  :  Eccl.  il.  5.  Thou  knoivej}  not  ivhat  is  the 
IVay  of  the  Spirit,  or  how  the  Bones  do  grow  in  the  JVomh  of  her  that  is 
with  Child :  Even  fo  thou  knoweji  not  the  JVork  cfGcd,  that  worheth  alL 
The  ingenerating  of  a  Principle  of  Grace  in  the  Soul,  feems  in  Scrip- 
ture to  be  compared  to  the  conceiving  of  Chrift  in  the  Womb;  Gal. 
4.  19.  And  therefore  the  Church  is  called  Chrift's  Mother,  Cant, 
3.  II.  And  fo  is  every  particular  Believer,  Matth.  i2.  49,  5c. 
And  the  Conception  of  Chrift  in  the  Womb  of  the  blefted  Virgin,  by 
the  Power  of  the  holy  Ghoft,  feems  to  be  a  defigned  Refemblance  of 
the  Conception  of  Chrift  in  the  Soul  of  a  Believer,  by  the  Power  of 
the  fame  holy  Ghoft.  And  we  know  not  what  is  the  Way  of  the 
Spirit,  nor  how  the  Bones  do  grow,  either  in  the  Womb,  cr  Heart 
that  conceives  this  holy  Child.  The  new  Creature  may  ufe  that 
Language  in  Pfal.  139.  14,  15.  1  am  fearfully  and  ivonderfuUy  made. 
Marvellous  are  thy  Works  :  And  that  my  Soul  knoweth  right  well.  M^ 
Subjlance  was  not  hid  from  thee,  when  I  was  made  in  fecret.  Concern- 
ing the  Generation  of  Chrift,  both  in  his  Perfon,  and  alfo  in  theHearts 
of  his  People,  it  may  be  faid,  as  in  Ifai.  53.  8.  JVho  can  declare  his 
Generation.     We  know  not  the  Works  of  God,  that  worketh  all. 

'JiitheGloryof  Gcdtoiom^ala  Things  (Prov.  25.  a.}  and  to  have 

his 


62  What  are  no  Sio-m  '  Part  II. 


6' 


his  Path  as  it  were  in  the  mighty  fVaters^   that  his  Foot/leps  may  not  he 
known  :  And  efpecially  in  the  Works  of  his  Spirit  on   the  Hearts  of 
Men,  which  are  the  higheft  and   chief  of  his    Works.     And  there- 
fore it  is  faid,  Ifai.  40.  13,   fVho  hath  dire^ed  the  Spirit  of  the  Lord^ 
or  being  his  Counfellor  hath  taught  him.     'Tis  to'be   feared  that   feme 
have  gone  too  far  towards  direding  the  Spirit  of  the  Lord,  and  mark- 
ing out  his  Footfteps  for  him,   and  limiting  him  to  certain  Steps  and 
Methods.     Experience  plainly  fhews,  that  God's  Spirit  is  unfearch- 
able  and  untraceable,  in  fome  of  the  beft  ofChriftians,  in  the  Method 
of  his  Operations,  in  their  Converfion.     Nor  does  the  Spirit  of  God 
proceed  difcernably  in  the  Steps  of  a   particular  eftablifhed  Scheme, 
one  half  fo  often  as  is  imagined.     A  Scheme  of  what  is  necefTary,  and 
according  to  a  Rule  already  received  and  eftablifhed  by  common  O- 
pinion,  has  a  vaft  (tho'  to  many  a  very  infenfible)  Influence  in  form- 
ing Perfons  Notions  of  the  Steps  and  Method  of  their  ovvnExperiences. 
I  know  very  well  what  their  Way  is  ;  for  I  have  had  muchOpportu- 
nity  to  obferve  it.     Very  often,  at  firft,  theirExperiences  appear  like 
a  confufed  Chaos^  as  Mr.    Shepsrd  exprefTcs  it  :  But  then  thofe  Paf- 
fages  of  their  Experience  are  pick'd  out,  that  have  moft  of  the  Ap- 
pearance of  fuch  particular  Steps  that  are  infifted  on  ;  and  thefe  are 
dwelt  upon  in  theThoughts,  and  thefe  are  told  of  fromTime  toTime, 
in  the  Relation  they  give  :  Thefe  Parts  grow  brighter  and  brighter  in 
their  View  ;  and  others,  being  neglected,  grow  more  and  more  ob- 
fcure  :  And  what  they  have  experienc'd  is  infenfibly  ftrain'd  to  bring 
all  to  an  exadl:  Conformity  to  the  Scheme  that  is   eftablifhed.      And 
it  becomes  natural  for  Minifters,  who  have  to  deal  with  them  and  di- 
Te<Sl:  them   that  infift  upon  Diftindlnefs  and  Clearnefs  of  Method,  to 
do  fo  too.  But  yet  there  has  been  fo  much  to  be  feen  of  theOperations 
of  the  Spirit  of  God,  of  late, that  they  who  have  had  much  to  do  with 
Souls,  and  are  not  blinded  with  a  feven-fold  Veil  of  Prejudice,  muft 
know  that  the  Spirit  is  fo  exceeding  various  in  the  Manner  of  his  ope- 
rating, that  in  many  Cafes  it  is  impoflible  to  trace  him,  or  find  out 
his  Way. 

What  we  have  principally  to  do  with,  in  our  Enquiries  Into  our 
own  State,  or  Directions  we  give  to  others,  is  the  Nature  of  the 
KfFeft  that  God  has  brought  to  pafs  in  the  Soul.  As  to  the  Steps, 
which  the  Spirit  of  God  took  to  bring  that  EfFe6l  to  pafs,  we  may 
leave  tliem  to  him.  We  are  often  in  Scripture  exprefly  di reeled  to 
try  our  felves  by  the  Nature  of  the  Fruits  of  the  Spirit  ;  but  no  where 
by  the  Spirit's  A/^/W  of  producing  them  *.     Many  do   greatly  err 


m 


*  Mr.   Shepard,  fpcaking  of  the  Soul's  doling  with  Cnrif^,  fays, 
*'  As  aChild  cannot  tell  how  hisSoul  comes  into  it,nor  it  may  be 

"  when  ; 


Part  II.  ,       to  dljlbigiujl^  JffeStiom,  6j 

in  their  Notions  of  a  clear  Work  of  Converfion  ;  calllnpj  that  a  clear 
Work,  where  the  fuccciTivc  Steps  of  Influence,  and  IVIcthod  of  Ex- 
perience is  clear  :  Whereas  that  indeed  is  the  clcarcft  Work,  (not 
where  the  Order  of  doing  is  clcareft,  but)  where  tiic  fpiritual  and 
divine  Nature  of  the  Work  done,  and  EfFedt  wrcught,    is  moll  clciir. 

IX.  'Tis  no  certainSign  that  the  religious  AfFc£lions  which  Perfoiis 
have  arc  fuch  as  have  in  them  the  Nature  of  true  Religion,  or  that  tlicy 
have  not,  that  they  difpofe  Perfons  to  fpend  much  Time  in  Rcligicn, 
and  to  be  zealoufly  engaged  in  the  external  Duties  of  Worlhip. 

TJiis  has,  very  unreafonably,  of  late  been  looked  upon  as  an  Argu- 
ment againft  the  religious  AfFe<Slions  which  fome  have  had,  that  they 
fpend  fo  much  Time  in  reading,  praying,  fmging,  hearing  Sermons, 
and  the  like.  'Tis  plain  from  the  Scripture  that  it  is  the  Tendency 
of  true  Grace  to  caufc  Perfons  very  much  to  delight  in  fuch  religious 
Exercifes.  True  Grace  had  this  Effcd  on  Anna  the  Prophetcfi) ;  Luke 
1.37.  She  departed  not  from  the  Temple  ;  but  ferved  Gcd  tuith  FaJ tings 
and  Prayers,  Night  and  Day.  And  Grace  had  this  Eft^'tcSt  upon  the 
primitive  Chriftians  in  Jeriifalem  ;  Ads  2.  46,  47.  And  they  ccntimi- 
ingdaih,  with  one  Accord  in  the  Temple,  and  breaking  Bread  from  Houjj 
to  Houfe,  did  eat  their  Meat  with  Gladnefs,  and  Singlenefs  of  Heurt, 
praifing  God.  Grace  made  Z)^«/>/ delight  in  the  Duty  of  Prayer,  raid 
folemnly  to  attend  it  three  Times  a  Day  :  As  it  alfo  did  David  ;  Pfal. 
55.  17. '  Evening,  Morning  and  at  Noon  will  I  pray.  Grace  make?  tl.e 
Saints  delight  in  fmging  Praifes  to  God:  Pfal.  135.  3.  Sing  Pra:/-. 
unto  his  Name,  for  it  is  plea f ant.  And  147.  i.  Praife  ye  the  Lord,  fcr 
it  is  good  to  fng  Praifes  unto  our  God,  for  it  is  plea f ant,  and  Praife  r. 
comely.     It  alfo  caufes  them  to  delight  to  hear  the  Word  of  God 


'«  when  ;  but  afterwards  it  fees  and  feels  that  Life  ;  fo  that  he 
*'  were  as  bad  as  a  Beaft,  that  fhould  deny  an  immortal  Soul  i 
<«  fo  here  ".     Parable  of  the  ten  Virgins,  Part  IL  p.  171. 

*'  If  the  Man  do  not  know  the  Time  of  his  Converfion,  or 
<«  firft  clofmg  with  Chrift  ;  The  Minifter  may  not  draw  any 
<'  peremptory  Conclufion  from  thence,  that  he  is  not  godly  ". 
Stoddard^  Guide  to  Chrift,  p.  83. 

'*  Do  not  think  there  is  no  Compundion,  or  Senfe  of  Sin, 
*'  wrought  in  the  Soul,  becaufe  you  cannot  fo  clearly  difccrn 
"  and  feel  it;  nor  the  Time  of  the  Working,  and  firft  Begin- 
"  ning  of  it.  I  have  known  many  that  have  come  with  their 
<'  Complaints,  that  they  were  never  humbled,  they  never  felt  it 
''''  fo\  yet  there  it  hath  been,  and  many  Times  they  have  k^n 
«'  it,  by  the  other  Spedacles,  and  blefsM  God  for  it  '\  She- 
pard'ii  found  Believer,  p,  38.     The  late  LnprclBon  in  Bojlon. 

preached : 


64  TVIoat  are  720  Signs  Part.  II, 

preached  :  It  makes  the  Gofpel  a  joyful  Sound  to  them  ;  Pfal.  89.15. 
And  makes  the  Feet  ofthofe  who  publifh  thefe  good  Tidings,  to  be 
beautiful  ;  Ifai.  52.  7.  How  beautiful  upon  the  Mountains  are  the  Feet 
of  him  that  bringeth  good  Tidings^  &c  !  It  makes  them  love  God's 
publick  Worfhip  ;  Pfal.  26.  8.  Lord  I  have  loved  the  Habitation  of  thy 
Houfe,  and  the  Place  where  thine  Honour  dwelleth.  And  27.  4.  One 
Thing  have  I  defired  of  the  Lord,  that  will  I feek  after ^  that  I  may  dwell 
in  the  Houfe  of  the  Lord,  all  the  Days  of  my  Life  -,  to  behold  the  Beauty  of 

the  Lord,  and  to  enquire  in  his  Temple.     Pfal.  84.  1,2,  &c. How 

amiable  are  thy  Tabernacles,  O  Lord  of  Hojls  I  my  Soul  longeth,  yea  even 
fainteth,  for  the  Courts  of  the  Lord.  ---  Tea  the  Sparrow  hath  found  an 
Houfe,  and  the  Sivallozv  a  Ne/l  for  her f elf,  where  Jhe  may  lay  her  7'oung, 
even  thine  Alters,  O  Lord  of  HoJls,  my  King  and  ?ny  God.  Bleffcd  are 
they  that  divell  in  thine  Houfe,  ;  they  zvill  be  flill  praifing  thee.  BlefTed 
is  the  Man  in  whofe  Heart  are  the  IVays  of  them,  who  paffing  through  the 

Valley  o/'Baca, go  from  Strength  toStrength,  every  cne  of  them  inZlon 

appear eth  before  God. Ver,  io»  A  Day  in  thy  Courts  is  better  than  a 

thoufand. 

This  is  the  Nature  of  true  Grace.  But  yet,  on  the  other  Hand, 
Perfons  being  difpofed  to  abound  and  to  be  zealoufly  engaged  in  the 
external  Exercifes  of  Religion,  and  to  fpend  much  Time  in  them,  is 
no  fure  Evidence  of  Grace  ;  becaufe  fuch  a  Difpofition  is  found  in 
many  that  have  no  Grace.  So  it  was  with  the  Ifraelites  of  old, 
whofe  Services  were  abominable  to  God  ;  they  attended  the  new 
Moons,  and  Sabbaths,  and  calling  of  Affemblies,  and  fpread  forth  their 
Hands,  and  made  many  Pra)ers  ;  Ifai.  i.  12,-15.  So  it  was  with 
the  Pharifees ;  they  made  hig  Prayers,  andfajled  twice  a  M'eck.  Falfe 
Religion  may  caufe  Perfons  to  be  loud  and  earneft  in  Prayer  :  Ifai. 
58.  4.  Te  fhall  not  fajl  as  ye  do  this  Day,  to  caufe  your  Voice  to  be  heard 
on  high.  That  Religion  which  is  not  fpiritual  and  faving,  may  caufe 
Men  to  delight  in  religious  Duties  and  Ordinances  :  Ifai.  58.  2.  Tet 
iheyfeek  ??ie  daily,  and  delight  to  knew  my  Ways  -,  as  a  Nation  that  did 
RighteoufneCs,  and  for f 00k  not  the  Ordinance  of  their  God.  They  afh  of 
me  theOrdinances  of  Juflice,they  takeDelight  in  approaching  toGod.h  may 
caufe  them  to  take  Delight  in  hearing  the  Word  ofGod  preached  ;  as 
it  was  with  Ezekiel's  Hearers,  Ezek.  33.  31,  32.  And  they  come  unto 
thee  as  my  People  cometh,  and  they  fit  before  thee  as  ?ny  People, and  they  hear 
thy  fVcrdi  ;  but  they  will  not  do  them  :  for  with  their  Mouth  they  fhew 
much  Love  ;  hut  their  Heart  gocth  after  their  Covetoufnefs^  And  loy 
thou  art  unto  them,  as  a  very  lovely  Song, of  one  that  hath  a  plcafantVoice., 
and  can  play  well  on  an  Injhument  :  For  they  hear  thy  JVords,  but  they  do 
them  not.  So  it  was  with  Flerod  ;  he  heard  John  the  Baptift  gladly  : 
Mark  6.  20.     So  it  was  with  others  of  his  Hearers,/?r  a  Seafon,  they 

rejoycei 


Part  II.  to  dijlinguip  AffcBtons.  65 

rejoiced  in  his  Light  ;   John  5.  35.     So  the  itony-groundHe?.rcrs  heard 
the  hVcrd  with  Joy. 

Experience  Ihcws  that  Pcrfons,  from  falfcReliiLion,  may  be  inclined 
to  be  exceeding  abundant  in  the  cxtcrnul  Excrcifcs  of  Rchgion  ;  yea, 
to  give  themfclvcs  up  to  them,  and  devote  almoft  their  whole  Time 
to  ihcm.  Formerly  a  Sort  of  People  were  very  numerous  in  the  Rb- 
;/;//Z?  Church,  called  /vfc-/.vyr.f ;  who  forfook  the  World,  i^nd  utterly 
abandon'd  the  Society  of  A4ankind,  and  fhut  themfelves  up  clufe,  in 
a  narrow  Cell,  with  a  Vow  never  to  f^-ir  out  of  it,  nor  to  fee  th.cFacc 
of  any  of  IMankind  any  more  ;  (unlefs  that  they  might  be  vilitcd  in 
Cafe  ofSicknefs)  to  fpend  all  their  Days  in  the  Exercifes  of  Devotion 
and  Converfe  with  God.  There  were  alfo  in  old  Time,  great  Mul- 
titudes called  Hermits  and  Anchorites.,  that  left  the  World  to  fpend  all 
their  Days  in  lonefome  Defarts,  to  give  themfelves  up  to  religious 
Contemplations  and  Exercifes  of  Devotion  ;  fome  Sorts  of  them  ha- 
ving no  Dwellings,  but  the  Caves  and  Vaults  of  the  Mountains,  and 
noFood,  but  the  fpontaneous  Produftions  of  the  Earth.— 1  once  lived, 
for  many  Months,  next  Door  to  a  JeWy  (the  Houfes  adjoining  one  to 
another)  and  had  much  Opportunity  daily  to  obferve  him  ;  who  ap- 
peared to  me  tbiC  devouteft  Perfon  that  ever  I  f;iw  in  my  Life  ;  great 
Part  of  his  Time  being  fpent  in  Ac^s  of  Devotion,  at  his  eaftern  Win- 
dow, which  cpen'd  next  to  mine,  feeming  to  be  moft  earneftly  en- 
gaged, not  only  in  the  Day-time,  but  fometimes  whole  Nights. 

X.  Nothing  can  be  certainly  known  of  the  Nature  of  religious  Af- 
fetStions  by  this,  that  they  much  difpofe  Perfons  with  their  Mouths  to 
praife  and  glory  God.  This  indeed  is  implied  in  what  has  been  juft 
now  obferved,  of  abounding  and  fpending  much  Time  in  the  external 
Exercifes  of  Religion,  and  was  alfo  hinted  before  ;  but  becaufe  many 
feem  to  look  upon  it  as  a  bright  Evidence  of  gracious  AfFctSiionjWhen 
Perfons  appear  greatly  difpofed  to  praife  and  mngnify  God,  to  have 
their  Mouths  full  of  his  Praifcs,  and  afFcdtionatcly  to  be  calling  on  o- 
thers  to  praife  and  extol  him,  I  thought  it  deferved  a  more  particular 
Confideration. 

No  Chriftian  will  make  it  an  Argument  againft  a  Perfon,  thnt  he 
feems  to  have  fuch  a  Difpofition.  Not  can  it  reafonably  be  look'd 
upon  as  an  Evidence  for  a  Perfon,  if  thofe  Things  that  have  been  al- 
ready obferved  and  proved,  be  dulv  confidered,  viz.  that  Pcrfons, 
without  (jrace,  may  have  high  Affe£lions  towards  God  and  Chrifi", 
and  that  their  AfFcclions,  being  l^rong,  may  fill  their  Mouths,  and  in- 
cline them  to  fpeak  much,  and  very  earneftly,  about  the  Things  they 
are  afFc(Sled  with,  and  that  there  may  be  Counterfeits  of  all  Kinds  of 
gracious  Affedion.  But  it  will  appear  more  evidently  and  directly, 
that  this  is  no  certain  Sign  of  Grace,  if  we  confider  what  Inftances 
the  Scripture  gives  us  of  "it  in  thofe  that  were  gracelefs.  We  often 
•  F  have 


66  What  are  no  Signs  Part  II. 

have  an  Account  of  ihls,  in  the  Multitude  that  were  pre  fen  t  when 
Chrirt  preached  and  wroughtAliraclcs ;  iVlark  2.  12.  And  immediately 
he  aroje^  took  up  his  Bed,  and  ivent  forth  before  them  all :  Info?m<ch  that 
they  were  all  amazed^  and  glorified  God,  faying,  IVe  never  faw  it  on  this 
Fajhion  !  So  Matth.  9.  8.  and  Luke  5.26.  Alfo  Matth.  15.  3r. 
Lijomiuh  that  the  Adultitudc  wondred,  when  they  faw  the  Dumb  to  jpcak^ 
and  the  Mai?ncd  to  be  zvhole,  the  Lame  to  walk,  and  the  Blind  to  fee  \ 
andtheyglGrifirdtheGodGf\{\2.t\.  So  we  are  told,  that  on  Occafion 
of  Chrift's  raifing  the  Son  of  the  Widow  of  Nain,  Luke  7.16.  7  here 
came  a  great  Fear  on  all ;  and  they  glorified  God,  faying,  that  a  great  Pro- 
phet is  rifen  up  among  us,  and  that  God  hath  vifited  his  People.  So  we 
read  of  their  glorifying  Chrift,  or  fpeaking  exceeding  highly  of  him, 
Luke  4.  15.  And  he  taught  in  their Syj.agcgues,  being  glorified  of  ail.  And 
how  did  thev  praife  him  with  loud  Voices,  crying,  Hofannu  to  the  Son 
i?/ David,  Hofanna  in  the  Higheji.  Bleffcd  is  he  that  eometh  in  the  Name 
of  the  Lord,  a  little  before  he  was  crucifi'.d  !  And  after  Chrift's  Af- 
cenlion,  when  the  ApofHes  had  heal'd  the  impotent  A4an,  we  are  told, 
that  all  Men  glorified  God  for  that  which  was  done.  Acts  4.21.  When 
the  Gentiles  in  Antioch  of  Pifidia,  heard  from  Paul  and  Barnabas,  that 
God  would  reje6l  the  fews,  and  take  the  Gentiles  to  he  his  People  in 
their  Room,  they  were  afte(Sled  with  this  Gc-odnefs  of  Cjod  to  theC^w- 
tiles,  and  glorified  the  Word  of  the  Lord'.  But  all  that  did  fo  were  not 
true  Believers  ;  but  only  a  certain  ele£l  Number  of  them  ;  as  is  inti- 
mated in  the  Account  we  have  of  it,  Afts  13.  48.  And  when  theGtn- 
tiles  heard  this,  they  were  glad,  and  glorified  the  JVord  cf  the  Lord',  and 
as  many  as  were  ordained  to  eternal  Life,  believed.  So  of  Old,  theChil- 
dren  (^(  Ifrael  at  the  Red  Sea,  fang  God's  Praife  ;  but  foon  for  gat  his 
fl'orks.  And  the  fews  in  EzekieVs  Time,  with  their  Mouth Jhewed 
much  Love,  while  their  Heart  went  after  their  Covetoufnefs.  And  'tis 
foretold  of  falfe  FrofcfTors,  and  real  Enemies  of  Religion,  that  they 
(hould  (hew  a  Forwardnefs  to  gl.^ifyGod  ;  Ifai.  66.  5.  Hear  ye  the 
Ji'ordofthe  Lord,  ye  that  tremble  at  his  IVord  :  Your  Brethren  that  hated 
you,  that  cajl  you  out  for  my  Name's  Sake,  faid.  Let  the  Lord  be  glorified. 
'Tis  no  certain  Sign  that  a  Perfon  is  gracioufly  afl-'edlcd,  if  in  the 
midft  of  his  Hop'js  and  Comforts,  he  is  greatly  afFeded  with  God's 
unmerited  Mercy  to  him  that  is  fo  unworthy,  and  feems  greatly  to 
extol  and  magnify  hcQ  Grace.  Thofe  that  yet  remain  with  unmor- 
tified  Pride  and  Enmity  againfl:  God,  may,  when  they  imagine  that 
th«jy  have  received  extraordinary  Kindnefi,  from  God,  cry  out  of  their 
Unworthin::fs,  and  niignify  God's  undeferved  Goodnefs  to  them, 
from  no  otherC.)nvi6lion  of  th.irlll-defervin2s,5«c  from  no  higher  Prin- 
ciple, th;m  6'^/v/,had,who  while  he  yet  remained  with  unfubdued  Pride 
and  Enmity  againit  David,  was  bro'r,  tl.o'  a  King,  to  acknowledge 
his  Unvvorthincfs,  and  cry  out,  I  have  played  the  Fool,  I  have  erred  ex- 
r.ccdingly^i  and  with  great  Afllclion  and  Adiniration,  to  magnify  and 

extol 


Part  II.  to  dijlinguijh  Jffculiom,  67 

extol  Z)^i';V/'s  11  nnicfi ted  pnd  unexampled  Kindncfs  to  him,  i  ^ajn.' 
25.  1 6,--- 1 9.  and  26.  2r.  And  from  no  higher  Principle,  than  that 
from  whence  Ncbuchadnezzay'  was  afFt6lcd  with  God's  Difpenfations, 
that  he  faw  and  was  the  Suhjcd  of,  and  praifes,  extols  and  honours 
the  King  of  Heaven  ;  and  both  he,  and  DariuSy  in  their  high  AfFc6ti- 
ons,  c^ll  upf)n  all  Nations  to  praifc  God.  Dan.  3.  28,  2g,  30.  and 
4-  ij  '^>  3»  3t.  35>  37-  ^"^^  ^-  25.  26,  27. 

XI.  'Tis  no  Sign  that  AfFcflions  are  right,  or  that  they  are  wrong, 
that  they  make  Perfons  that  have  them,  exceeding  confident  that  what 
they  experience  is  divine,  and  that  they  are  in  a  good  Eltate. 

It  is  an  Argument  with  fc^iie,  againftPerfons,  that  they  are  deluded 
if  they  pretend  to  be  allured  of  their  good  Eftate,  ;ind  to  be  carrvM 
beyond  all  Doubting  of  the  Favour  of  God  ;  fuppofing  that  there  is 
no  fuch  Thing  to  be  cxpeded  in  the  Church  of  Ciod,  as  a  full  and  ab- 
folute  Afl'urance  of  Hope  ;  unlcfs  it  be  in  fome  very  extraordinary 
Circumftances  3  as  in  the  Cafe  of  Martyrdom  :  Contrary  to  the 
Dc  clrine  of  Proteftants,  which  has  been  maintained  by  their  molt  ce- 
lebrated Writers  againft  the  Papifts ;  and  contrary  to  the  plaineftScrip- 
ture  Evidence.  It  is  manifefl  that  it  was  a  common  Thins;  for  the 
Saints  that  we  have  a  Hiflory,  or  particular  Account  of  in  Scripture, 
to  be  aflured.  God  in  the  plaineit  and  moft  pofitivcManner,  revealed 
and  teliifted  his  fpecial  Favour  to  Noah^  Abraham^  Ifaac^  Jncoh^  Mo- 
fesy  Daniel^  and  others.  Job  ohcn  fpeaks  of  hisSinceritv  and  Upright- 
nefs  with  the  greateft  imaginable  Confidence  and  Aflurance,  often 
calling  God  to  u'itnefs  to  it ;  and  fays  plainly,  /  know  that  ?nyRalee?ricr 
liveth^  and  that  I  Jh  all  fee  him  for  my  felf^  and  not  another  ^  Job  jo.  25. 
5cc.  David^  throughout  the  Book  of  Pfalms,  almoft  every  where 
fpeaks  without  anyHcfitancy,  and  in  the  moftpofitive  A^anner  of  God 
as  his  God  ;  glorying  in  him  as  his  Portion  andHeritagc,  his  Rock  and 
Confidence,  his  Shield,  Salvation,  and  high  Tower,  and  the  like. 
Hezekiah  appeals  to  God,  as  one  that  knew  that  he  had  walked  before 
him  in  Truth  and  with  a  perfeclHeart,  2  Kings  20.  3.  JcfusChriff, 
\'^  his  (lying  Difcourfe  with  his  eleven  Difciples,  in  the  14th,  15th  and 
1 6th  Chapters  oVJohn,  (which  was  as  it  were  Chrifi's  laft  Will  and 
Tcfiament  to  his  Difciples,  and  to  his  whole  Church)  often  declares 
his  fpecial  and  everlafting  Love  to  them,  in  the  plaincft  and  moft  po- 
firive  Terms  ;  and  proniifes  them  a  future  Participation  with  him  in 
his  Glory,  in  the  moft  abfolute  Manner  ;  and  tells  them  at  the  fame 
Time,  that  he  does  fo,  to  the  End,  that  their  Joy  raight  he  full ;  John 
15.  I J .  Thefe  Things  have  I  fpoken  unto  you ^  that  ?ny  Jcy  might  remain 
in  you,  and  that  your  Joy  might  be  full.  See  alfo  at  'the  Conclufion  of 
his  whole  Difcourfe,  Ch.p.  16.  ^V  Thefe  Things  have  I  fpoken  unt^ 
you,  that  in  ?ne  ye  might  have  Peace.  In  the  World  ye  fia  II  Tribulation  j 
hut  he  of  good  Cheer  ^  I  have  overcome  the  JVcrld.      Chrift  was  not  afrojrf^ 

F  2  ^^ 


68  What  are  no  Sims  Part  II 


d- 


offpeaking  too  plainly  and  pofitively  to  them  :  He  did  not  defire  to 
hold  them  in  the  leaftSufpenfe.  And  he  concluded  that  laft  Difcourfe 
of  his,  with  a  Prayer  in  their  Prefencc,  wherein  he  fpeaks  pofitively  to 
his  Father  or"  thole  eleven  Difciples,  as  having  all  of  them  favingly 
known  him,  and  believed  in  him,  and  received  and  kept  his  Word  \ 
and  that  they  were  not  of  the  World  ;  and  that  for  their  Sakes  he 
fanclTied  himfelf ;  and  that  his  Will  was  thatthcy  fliOuld  be  with  liim 
in  his  Glory  :  And  tells  his  Father,  that  he  fpake  thcfe  Things  in  his 
Prayer,  to  the  End,  that  his  Joy  might  be  fulfilled  in,  them,  Vtrfe  13. 
By  thefc  Things  it  is  evident,  that  'tis  agreeable  to  Chrifl's  Dcfign?, 
and  ilic  continuedOrdcring  and  Difpofition  Chrift  makes  of  Things  in 
liis  Church,  that  there  (houlu  be  fufncientand  abundantProvifion  made, 
that  l;is  Saints  might  have  full  Afilirance  of  their  future  Glory. 

The  Apofile  Fauly  thro'  all  hisEpiilles,  fpeaks  in  an  aflured  Strain; 
ever  fpeaking  poiitively  of  his  fpecial  Relation  to  Chrift,  his  Lord  and 
Mailer  and  Redeemer,  and  his  Intercft  in,  and  Expectation  of  the  fu- 
ture Reward.  It  v/ould  be  endlefs  to  take  notice  of  all  Places  that 
might  be  enumerated  ;  I  (hall  mention  but  three  or  four.  Gal.  2.20» 
ChriJ}  liveth  in  me^  and  the  Life  vuhich  I  nozv  live  in  the  Fh-JJ?  I  live  by 
the  Faith  of  the  Son  of  God  y  who  loved  mc^  and  gave  hinifcif  for  me. 
Phil.  1 .  21.  For  me  to  live  is  ChriJ}^  arid  to  die  is  Gain.  2  Tim.  i .  i  2. 
/  know  vohom  I  have  believed  \  and  I  am  perfivadcd  that  he  is  able  to  keep 
that  which  I  have  committed  to  him^  agai'ifi  that  Day.  2  Tim.  i.  8. 
I  have  fought  a  good  Fight;  I  have  finifhcd  my  Cow-fe  \  I  have  kept  the 
Faith  :  Henceforth  there  is  laid  up  for  me  QCrovjn  of  Right coufnefs^zvhicb 
the  Lord,  the  righteous  fudge  ^  will  give  ?ne  at  that  Day. 

And  the  N.iture  of  the  Covenant  ofCjrace,  and  God's  declared 
Ends  in  the  Appoiniment  and  ConPiiturion  of  Things  in  that  Cove- 
narrt,  do  plainly  flicw  it  to  be  CTod's  Defign  to  make  ample  Provifion 
for  the  Saints  having  an  aflured  Hope  of  eternal  Life,  while  living  here 
upon  Earth.  For  i'o  are  all  Things  ordered  and  contrived  in  thatCo- 
venant,  that  every  Thing  might  be  made  fure  on  God's  Part.  The 
Covenant  is  ordered  in  all  Things^  and  fure  :  The  Promifes  are  moft  full, 
and  very  often  repeated,  and  various  Ways  exhibited  ;  and  there  are 
m:\ny  Wi'.neiTes,  and  many  Seals  ;  and  God  has  confirmed  his  Pro- 
iTiifeB  with  an  Oath.  And  God's  declared  Dcfign  in  all  this  is,  that 
lilt-Heirs  of  the  Promifes  might  have  an  undoubting  Hope,  and  full 
joy,  in  an Afilirance  of  their  future  Glory.  Heb.  6.17,  18.  JVherein 
God  ivillingy  more  abundantly  tojhew  to  the  Heirs  of  Prcmife^  the  i?nmu- 
ttibility  of  his  Counfel^  conjirmed  it  by  an  Oath  ;  that  by  tivo  immutable 
Things^  in  luhicb  it  v:as  impojjible  for  God  to  Lie.,  %ve  might  have  ajlrong 
C-jnfolation^  who  have  fed  for  Refuge.^  to  lay  hold  on  the  Hope  fet  before  us. 
But  all  this  would  be  in  vain,  to  any  fuch  Purpofe,  as  the  Saints 
/^ropg  Confolalion,  and  Hope  of  their  obtaining  future  Glory,  if  their 
«^fciiitcreil  in  iliofe  fare  Proniiks  in  ordinary  Cafes,  v/as   but  attainable. 


Part  II.         to  dijlinguifl)  Affe^ioni,  69 

For  God's  Promifes  and  Oaths,  let  them  be  as  furc  as  they  \\  ill,  can't 
give  ftrong  Hope  and  Comfort  to  any  particular  Perfon,  any  turthiCr 
than  he  can  know  ihatthofc  Promifes  are  made  to  him.  And  in  vain 
is  Pro\  ilion  made  in  Jcfus  Chrift,  that  Believers  might  be  pcrf(  dt  as 
pertaining  to  the  Confcicncc,  as  is  iignified,  lieh.  9.  9.  if  Aliurance 
of  Freedom  from  the  Guile  of  Sin  is  not  attainable. 

It  further  appears  thatAfl'urance  is  not  only  attainable  in  Time  very 
cxtraordinaryCafcs,  that  ^//Ch.riftians  are  directed  to  give  allDiligence 
to  make  their  Calling  and  Klc(5lion  fiire,  and  are  told  how  they  may 
doit,  2  Fet.  I.  5, ---8.  And  'tis  fpokcn  of  as  a  Thing  very  unbe- 
coming of  Chriltians,  and  an  Argument  of  fomething  very  blameabic 
in  them,  not  to  know  whether  Chrifi:  be  in  them  or  no  ;  2  Cor.  13.5. 
Know  ye  not  your  own  f elves ^  how  that  Jcfm  Chrij}  is  in  you,  except  ye  be 
Reprobates  P  And  'tis  implied  that  it  is  an  Argument  of  a  very  blamc- 
able  Negligence  in  Chriitians,  if  they  pracSlice  ChrifUanity  after  fuch  a 
Manner  as  to  remain  uncertain  of  the  Reward,  in  that  i  Cor.  q.  26. 
/  therefore  fo  run,  as  not  uncertainly.  And  to  add  no  more,  it  is  mani- 
fe(t,  that  Chrdtians  knowing  their  Intcrefts  in  the  faving  Benefits  of 
Chriflianity  is  a  Thing  ordinarily  attainable,  becaufe  the  Apoftles  tell 
us  by  what  Means  Chnjlians  (and  not  only  Apoflles  and  Martyrs)  were 
won't  to  know  this  ;  1  Cor.  2.12.  Now  we  have  received,  not  theSpi- 
rit  of  the  IVorld,  hut  the  Spirit  which  is  of  God,  that  we  m'ght  knovj  the 
fr  kings  that  are  freely  given  to  us  of  God.  And  i  John  2.  3.  And  here- 
by do  lue  knoiu  that  lue  know  hi?n,  if  ive  keep  his  Com?fiandments.  And 
Vcrfe  5.  Hereby  knoiu  we  that  ive  are  in  him.  Chap.  3.  14.  JVeknow 
that  we  are  pajfedfrom  Death  to  Life, becaufe  we  love  the  Brethren.  Verfe 
19.  Hereby  we  know  that  we  are  of  the  Truth,  and fmll  a  [fur  e  our  Hearts 
before  him.  Verfe  24.  Hereby  we  know  that  he  abideth  in  us,  by  theSpi- 
rit  that  he  hath  given  us.  So  Chap.  4.  13.  and  Chap.  5.  2.  and  Verfe 
19. 

Therefore  it  muft  needs  be  very  imreafonable  to  determine,  that 
Perfons  are  Hypocrites,  and  theirAfFcdlions  wrong,  becaufe  they  feem 
to  be  out  of  Doubt  of  their  own  Salvation,  and  the  Affections  they  arc 
:he  Subjects  of  feem  to  banifli  all  Fears  of  Hell. 

On  tile  other  Hand,  it  is  no  fufficient  Reafon  to  determine  thatMen 
are  Saints,  and  their  AfFccSlions  gracious,  becaufe  the  Affections  they 
have  are  attended  with  an  exceeding;  Confidence  that  their  State  is 
good,  and  their Affcdions  divine  f .     Nothing  can  be  certainly  ari^ued 

F  3  from 


t  «'  O  Profeffor,  look  carefully  to  yourFoundation  :  Benothieh- 

"  minded,  but  fear.     You  have  it  may  be,  done  and  fuffcr'd 

"  many  Things  in  and  for  Religion  ;  you  have  excellent  G»' 

"  and  Ywcet  Comforts ;  a  warm  Zeal  for  God,      '  '  •  "  "^ 


yo  What  arc  no  Signs  Part  II. 

from  their  ConnJence,  how  great  and  ftrong  focver  it  fcems  to  be. 
\t  we  fee  a  M.\n  that  bo'dly  calls  God  his  Father,  and  commonly 
/'peaks  ill  the  moft  bold, familiar  and  appropriatingL;inp;uage  in  Prayer, 
A'ly  Father,  my  dear  Redeemer^  my  fzveet  Saviour,  my  Beloved,  and  the 
like,- --and  it  is  a  common  Thing  for  him  to  ufe  the  moft  confident 
Expre/Iions  before  Men,  about  the  Goodnefs  of  his  State  ;  fuch  as, 
I  kmw  certainly  that  God  is  my  Father  ;  I  know  fo  furely  as  there  is  a 
God  in  Heaven,  that  he  is  my  God  ;  /  know  1  jhallgo  to  Heaven,  as  well 
as  if  I  were  there  ;  /  know  that  God  is  now  manifej]wg  Imnfelf  to  my 
Soul,and  is  now  frniling  upon  me  :  And  feems  to  have  done  forever  with 
any  Enquiry  or  Ex imination  into  his  State,  as  a  Thing  fufficiently 
known,  and  out  of  Doubt,  and  to  contemn  all  that  To  much  as  inti- 
mate or  ftiggeft  that  there  is  feme  Reafon  to  Doubt  or  Fear  whether 
all  is  right ;  fuch  Things  are  no  Signs  at  all  that  it  is  indeed  fo  as  he 
is  confident  it  is  ^.     Such  an  over-bearing,  high-lianded  and  violent 

Sort 


"  iidence  of  your  Integrity  :  All  this  may  be  right,  for  ought 
"  that  I,  or  (it  may  be)  you  know  :  But  yetJt  is  poiUble  it  may 
*^'  be  falfe  alfo.  You  have  fometime?  judged  your  felves,  and 
'•'-  pronounced  your  felves  upright  ;  but  remember  your  final 
"  Sentence  is  not  yet  pronounced  by  your  Judge.  And  what 
"  if  God  weigh  you  over  again,  in  his  more  equal  Balance,  and 
''  fhould  U^,  Mcne,  TekeL  Thou  art  weighed  in  the  Balance, 
"  and  art  found  wanting  ?  What  a  confounded  Man  wilt  thou 
"  be,  under  fuch  aSentence  !  ^uce  fplendent  inCon/pe^uHominis, 
^^■fcrdent  in  ConfpeSlu  Judicis  ;  Things  that  are  highly  elteemed 
"  of  Men,  are  an  Abomination  in  the  Sight  of  God  :  He  feeth 
*'  not  as  Man  feeth.  Thy  Heart  may  be  falfe,  and  thou  not 
"  know  it :  Yea,  it  may  be  falfe,  and  thou  ftrongly  confident 
"  of  its  Integrity  ".  FlaversTouchJlone  of  Sincerity,  Chap.  2. 
Sea.   5. 

Some  H\pocrites  are  a  great  deal  more  confident  than  many 
*'  Saints  ".  Stoddard's  Difcourfe  on  the  If  ay  to  know  Sincerity 
and  Hypocrify,   p.  128. 

"  Doth  the  Work  of  Faith  in  fome  Believers,  bear  upon  its  top 
"  Branches,  (he  full  ripe  Fruits  of  a  blcficd  AfTurancc  ?  Lo, 
'*  what  ftrong  Confidence,  and  high-built  Perfwafions  of  an  In- 
*'  tereft  in  God,  have  fometimcs  been  found  in  unfan6lified 
"  Ones.  Yea,  fo  flrongmay  this  falfe  Aflurance  be,  that  they 
"  dare  boldly  venture  to  go  to  the  Judgment  Seat  of  God,  and 
"  there  defend  it.  Doth  the  Spirit  of  God  fill  the  Heart  of  the 
afTured  Believer  with  Joy  unfpeakablc  and  full  of  Glory,  gi- 
g  them,  thro'  F;uth,  a  Pielibation  or  Forctafte  of  Heaven 

<«  it 


Part  II.  to  dijlt7iguij}:>  AffeBiom,  *j\ 

Sort  of  Confidence  as  this,  fo  afFeding  to  declare  it  fclf  with  a  moft 
glaring  Show,  in  the  Sight  of  Men,  which  is  to  be  fccn  in  many,  has 
not  the  Countenance  of  a  true  chriftian  AfTuranct  :  It  favours  more 
of  the  Spirit  of  the  Pharlfces,  who  never  doubted  but  that  they  were 
Saints,  and  the  moft  eminent  of  Saints,  and  were  bold  to  go  to  God, 
and  come  up  near  to  him,  and  lift  up  their  Eyes,  and  thank  hfm  for 
the  great  DiftincSlion  he  had  made  between  them  and  other  Men  ; 
and  when  Chrift  intimated  that  they  were  blind  and  gracclcfsydcfpifcd 
the  Suggeftion  ;  John  9.  40.  And  fome  of  the  Pharifees  which  were 
with  him,  heard  thefe  fVords,  and  /aid  unto  him.  Are  we  blind  a  If 0  ?  If 
they  had  more  of  the  Spirit  of  the  Publican,  with  their  Confidence, 
who  in  a  Senfe  of  his  exceedingUnworthinefs,  flood  afar  off\  and  durft 
not  fo  much  as  lift  up  his  Eyes  to  Heaven,  but  fmote  on  his  Brtalt, 
and  cried  outofhimfeif  as  a  Sinner,  their  Confidence  would  have 
more  of  the  Afpe6l  of  the  Confidence  of  one  that  humbly  trufts  and 
hopes  in  Chrift,  and  has  no  Confidence  in  himfclf. 

If  we  do  but  confider  what  the  Hearts  of  natural  Men  are,  what 
Principles  they  are  under  the  Dominion  of,  what  Blindntfs  and  De- 
ceit, what  Self- Elattery,  Self- Exaltation  and  Self-Confidcnce  reigns 
there,  we  need  not  at  all  wonder  that  their  high  Opinion  of  ihem- 
felves,  and  Confidence  of  their  happy  Circumftanccs,  be  as  high  and 
ftrong  as  Mountains,  and  as  violent  as  a  Tempeft,  when  once  Con- 
fcience  is  blinded,  and  Convictions  kill'd,  with  falfe,  high  Affections, 
and  thofe  foremention'd  Principles  let  loofe,  fed  up  and  prompted  by 
falfe  Joys  and  Comforts,  excited  by  fome  pleafing  Imaginations  im- 
prefs'd  by  5f7^^«,  transforming  himfelf  into  an  Angel  of  Light. 

When  once  a  Hypocrite  is  thus  eftablifh'd  in  a  falfe  Hope,  he  han't 
thofe  Things  to  caufe  him  to  call  his  Hope  in  Queftion,  that  oftentimes 
are  the  Occafion  of  the  Doubting  of  tru6  Saints  ;  as  Firjl,  He  han't 
that  cautious  Spirit,  that  great  Senfe  of  the  vafl  Importance  of  a  fure 
Foundation,  and  that  Dread  of  being  deceived.  The  Comforts  of  the 
true  SaiLts  increaie  Awakening  and  Caution,  and  a  lively  Senfe  how 
great  a  Thing  it  is  to  appear  before  an  infinitely  holy,  juft  and  omni- 
fcient  Judge.  But  falft;  Comforts  put  an  End  to  thefe  Things,  and 
dreadfully  ftupify  the  Mind.  Secondly,  The  Hypocrite  has  not  the 
Knowledge  of  his  own  Blindnefs,  and  the  Dcceitfulnefs  of  iiis  own 
Heart,  and  that  mean  Opinion  of  his  own  Underftanding,  that  the 
true  Saint  ha?.  Thofe  that  are  deluded  with  falfe-  Difcoverit-s  and 
Affeftions,  are  evermore  hicrhly  conceited  of  their  Light  and  Under 
{landing.     Thirdly,  The  Devil  don't  dflault  the  Hope  of  the  H}pu 


«'  it  fclf,  in  thofe  firft  Fruits  of  it  ?  How  ne^r  to  this  comc%^ 
"  what  the  Apoflle  fuppofcs  may  be  found  in  Apoftatcs  ! 
Flauil's  Hujhdndry  fpiritualiz'dy  Chap.   12. 

¥  ^  critc 


72  What  are  no  Signs  Part  II. 

crite,  as  he  does  the  Hope  of  a  true  Saint.  The  Devil  is  a  greatEne- 
my  to  a  true  chriftian  Hope,  not  only  becaufe  it  tends  greatly  to  the 
Comfort  of  him  that  hath  it,  but  alfo  becaufe  it  is  a  Thing  of  a  holy, 
heavenly  Nature,  greatly  tending  to  promote  and  cherifh  Grace  in 
the  Heart,  and  a  great  Incentive  to  Stri^lnefs  and  Diligence  in  the 
chriftian  Life.  But  he  is  no  Enemy  to  the  Hope  of  a  Hypocrite, 
which  above  all  Things  eftablifhes  his  Intereft  in  him  that  has  it.  A 
Hypocrite  may  retain  his  Hope  without  Oppofiiion,  as  long  as  he  lives, 
the  Devil  never  difturbing  it,  nor  attempting  to  difturb  it.  But  there 
is  perhaps  no  true  Chriftian  but  what  has  his  Hope  aftTaulted  by  him. 
Satan  afTaulted  Chrift  himfelf,  upon  this,  whether  he  were  the  Son  of 
God  or  no  :  And  the  Servant  is  not  above  his  Mafter,  nor  the  Difci- 
ple  above  his  Lord  ;  'tis  enough  for  the  Difciple,  that  is  moft  privi- 
ledged  in  this  World,  to  be  as  his  Mafter.  Fourthly^  He  who  has  a 
falfe  Hope  has  not  that  Sight  of  his  own  Corruptions,  which  the  Saint 
has.  A  true  Chriftian  has  ten  Times  fo  much  to  do  with  his  Heart, 
and  its  Corruptions,  as  an  Hypocrite  :  And  the  Sins  of  his  Heart  and 
Practice,  appear  to  him  in  theif  Blacknefs  -,  they  look  dreadful  ;  and 
it  often  appears  a  very  myfterious  Thing  that  any  Grace  can  be  con- 
fiftent  with  fuch  Corruption,  or  fhould  be  in  fuch  a  Heart.  But  a 
falfe  Hope  hides  Corruption,  covers  it  all  over,  and  the  Hypocrite 
looks  clean  and  bright  in  his  own  Eyes. 

There  are  two  Sorts  of  Hypocrites  :  one  that  are  deceived  with 
ibeir  outward  Morality  and  external  Religion  ;  many  of  which  are 
profefs'd  Jrminlam,  in  the  Doctrine  of  Juftification  :  And  the  other, 
are  thofe  that  arc  deceived  with  falfe  Difcovcries  and  Elevations  ; 
which  often  cry  down  Works,  and  Mens  own  Righteoufnefs,and  talk 
much  of  free  Grace  ;  but  at  the  fame  Time  make  a  Righteoufnefs  of 
their  Difcoveries,  and  of  their  Humiliation,  and  exalt  themfelves  to 
Heaven  with  them.  Thefe  two  Kinds  of  Hypocrites  Mr.  Shepard, 
in  his  Expofition  of  theParable  of  the  ren  Virgins,  diftinguifties  by  the 
Names  of  legal  and  evangelical  Hypocrites  ;  and  often  fpeaks  of  the 
latter  as  the  worft.  And  'tis  evident  that  the  latter  are  commonly 
by  far  the  moft  confident  in  their  Hope,  and  with  the  moft  Difficulty 
brought  off  from  it  :  1  have  fcarcely  known  thelnftance  of  fuch  an  one, 
in  my  Life,  that  has  been  undeceived.  The  chief  Grounds  of  the 
Confidence  of  many  of  them,  are  the  very  fame  Kind  of  Impulfes  and 
luppofed  Revelations,  (  fometimes  with  Texts  of  Scripture,  and  fome- 
times  without  )  that  fo  many  of  late  have  had  concerning  future  E- 
vents  ;  calling  thefe  Impulfes  about  their  good  Eftate,  the  Witnefs  of 
the  Spirit  ;  intirely  mifunderftanding  the  Nature  of  the  Witnefs  of 
the  Spirit,  as  1  fhall  (hew  hereafter.  Thofe  that  have  hadVifions  and 
Impulfes  about  other  Things,  it  has  generally  been  to  reveal  fuch 
Things  as  they  are  defirous  and  fond  of  :  And  no  wonder  thatPerfons 
who  give  heed  to  fuch  Things,  have  the  fame  Sort  of  Vifions  or  Im- 

prcflions 


Part  II.         to  diftingwjh  AffcBions.  73 

preflions  about  their  own  etcrnalSalvation,  to  reveal  to  them  that  their 
Sins  are  forgiven  them,  that  their  Names  are  written  in  the  Book  of 
Life,  that  they  are  in  highFavour  withGod,  ^r.  and  efpecially  when 
they  earneftly  feek,  exped  and  wait  for  Evidence  of  iheir  Elcdlion  and 
Salvation  this  Wav,  as  the  fureft  and  moft  glorious  Evidence  of  it. 
Neither  is  it  any  Wonder,  that  when  they  have  fuch  a  fuppofcdReve- 
lation  of  their  good  Eftate,  it  raifcs  in  them  the  higheft  Degree  of 
Confidence  of  it.  'Tis  found  by  abundantExperience  that  thofe  wh9 
are  led  away  by  Impulfcs  and  imagined  Revelations,  are  extremely 
confident  :  They  fuppofe  that  the  greatjehovah has  declared  thefeand 
thofe  Things  to  them  ;  and  having  his  immediateTeftimony,  a  flrong 
Confidence  is  the  higheft  Vcrtue.     Hence  they  are  bold  to  fay,  I  know 

this  or  that  ; 1  know  certainly  \---I  am  as  fur  e  as  that  I  have  a  Beings 

and  the  like  :  And  they  defpife  all  Argument  andEnquiry  in  theCafe, 
And  above  all  l^hin^s  clfe,  'tis  eafy  to  be  accounted  for,  that  Impref- 
iions  and  Impulfes  about  that  which  is  fo  pleafmg,  fo  fuiting  theii" 
Self-Love  and  Pride,  as  their  being  the  dear  Children  of  God,  diftin- 
guiflied  from  moft  in  the  World  in  his  Favour,  fhould  make  them 
flrongly  confident  :  Efpecially  when  with  their  Impulfes  and  Reve- 
lations they  have  high  Affections,  which  they  take  to  be  the  moft  e- 
minent  Exercifes  of  Grace.  I  have  known  of  feveral  Perfons,  that 
have  had  a  fond  Defiie  of  fomething  of  a  temporal  Nature,  thro'  a 
violent  Paflion  that  has  pofTcfTed  them,  and  they  have  been  earneftly 
purfuing  the  Thing  they  have  defired  fhould  come  to  pafs,  and  have 
met  with  great  Difficulty  and  many  Difcouragements  in  it,  but  at  laft 
have  bad  an  Impreflion  or  fuppofed  Revelation  that  they  fhould  ob- 
tain what  they  fought  ;  and  they  have  look'd  upon  it  as  a  fure  Pro- 
mife  from  the  moft  High,  which  has  made  them  moft  ridiculoufly  con- 
fident, againft  all  Manner  of  Reafon  to  convitjce  them  to  the  contrary, 
and  all  Events  working  againft  them.  And  there  is  nothing  hinders, 
but  that  Perfons  who  are  feeking  their  Salvation,  may  be  deceived  by 
the  like  delufivc  Impreflions,  and  be  made  confident  of  that,  the  fame 
Way. 

The  Confidence  of  many  of  this  Sort  of  Hypocrites,  that  Mr.  She- 
pard  calls  evangelical  Hypocrites^  is  like  the  Confidence  of  fome  mad 
Men,  who  think  they  are  Kings  :  They  will  maintain  it  againft  all 
Manner  of  Reafon  and  Evidence.  And  in  one  S«?nfe,  it  is  much  more 
immoveable  than  a  truly  gracious  Aflurance  ;  a  true  Allurance  is  not 
upheld,  but  by  the  Soul's  being  kept  in  a  holy  Frame,  and  Grace 
maintain'd  in  lively  Exercife.  If  the  Actings  of  Grace  do  much  de- 
cay in  the  Chriftian,  and  he  fal's  into  a  lifelefs  Frame,  he  loofes  his 
AfTurance  :  But  this  Kind  of  Cor;fidence  of  Hypocrites  will  not  be 
(haken  by  Sin  :  They,  (at  leaft  fome  of  them)  will  maintain  their 
Boldnefs -in  their  Hope,  in  the  moft  corrupt  Frames  and   wicked 

Ways  : 


74  What  are  no  Signs  Part  II. 

Ways  :     Which  is  a  fure  Evidence  of  their  Dehifion     *. 

And  here  I  c^^n't  but  obferve,  that  there  are  certainDodrines  often 
preached  to  the  People,  which  need  to  be  deiiver'd  with  more  Caution 
an3  Explanation  than  they  frequently  arc  ;  for  as  they  are  by  many 
underltood,  they  tend  greatly  to  eftablifh  this  Delufion  and  falfe  Con- 
fidence of  Hypocrites.  The  DocStrines  I  fpeak  of  are  thofe  of  Cbrif- 
tjans  living  by  Faith,  not  by  Sight  ;  their  gining  Glory  to  God,  by  tru/l- 
ing  him  in  the  Dark  ;  living  upon  Chri/1^  and  not  upon  Experiences  ;  not 
making  their  good  Frames  the  Foundation  of  their  Faith  :  Whic.'fl  are  ex- 
cellent and  important  Do6lrines  indeed,  rightly  underdood,  but  cor- 
rupt and  deflru(5live,as  many  underhand  them.  TheScripture  fpeaks 
of  living  or  walking  by  P'aith,  and  not  by  Sight,  in  no  other  Way 
than  thcfe,  vi-z.  a  be'ng  govern'd  by  a  Refpedl  to  eternal  Things,  that 
are'the  Objcdls  of  Faith,  and  are  not  feen,  and  not  by  a  Refpedl  to 
temporal  Things,  which  are  feen  ;  and  believing  Things  revealed  that 
we  never  faw  with  bodily  Eyes  ;  and  alfo  living  by  Faith  in  the  Pro- 
mife  of  future  Things  ;  without  yet  feeing  or  enjoving  the  Things 
promifcd,  or  knowing  the  Way  how  they  can  be  fulfilled.  This  will 
be  eafily  evident  to  any  one  that  looks  over  the  Scriptures  which  fpeak 
of  Faith  in  Oppofition  to  Sight ;  as  2  Cor.  4.  18.  and  5.  7.  Heb,  1 1. 
1,8,  13,  17,  27,  29.  Rom.  8.  24.  John  20.  29.  But  thisDocStrine, 
as  it  is  undcrftood  by  many,  is  that  Chriftians  ought  firmly  to  believe 
and  truft  in  Chrift,  without  fpiritual  Sight  or  Light,  and  altho'  they 
are  i^  a  dark  dead  Frame,  and,  for  the  prefent,  have  no  fpiritual  Ex- 
periences or  Difcovcries.  And  it  is  truly  the  Duty  of  thofe  who  are 
thus  in  Darknefs,  to  come  out  of  Darknefs  into  Light,  and  believe. 
But  that  they  (hould  confidently  believe  and  truft,  while  they  yet  re- 
main without  fpiritual  Light  or  Sight,  is  an  antifcriptural  and  abfurd 
Dodlrine.     The  Scripture  is  ignorant  of  any  fuch  Faith  in  Chrift  of 


*  Mr.  Shepard  fpeaks  of  it,  as  r.  prefumptucus  Peace,  that  is  not  in' 
terrupted  and  broke  by  evil  IForks.  And  fays,  that  the  Spirit  wiH 
fjgh,  and  not  fing  in  that  Bojojn,  whence  corrupt  Difpojttions  and 
Pajfions  break  out.  And  that  tho^  Men  in  fuch  Frames  may  feem 
to  maintain  the  Confolntion  of  the  Spirit ,  and  not  fufpe^  their  Hypo- 
crify,  under  Pretence  of  tru/ling  the  Lord's  Mercy  ;  yet  they  can't 
avoid  the  Condemnation  of  the  IVord.  Parable  of  the  ten  Virgins, 
Part  L  p.   139. 

Dr.  yimes  fpeaks  of  it  as  a  Thing,  by  which  the  Peace  of  a  wicked 
Man  may  be  diftinguifhcd  from  the  Peace  of  a  godly  Maw, 
«'  that  the  Peace  of  a  wicked  Man  continues,  whether  he  pcr- 
'<  forms  thcDuties  of  Piety  andRightcoufncfs,  or  no  ;  provided 
<'  thofe  Crimes  are  avoided  that  appear  horrid  toNature  itfclf  ". 
Cafes  of  Confcience,  Lib.  IIL  Chaf.  7. 

the 


Part  II.         to  dljlinginjl  Affections,  ^^ 

the  Operation  of  God,  that  is  not  founded  in  a  fpiritualSi^iht  ofChrift, 
That  believing,  on  Chiiil^,  which  iicccmpanics  a  Title  to  eveilnfilrc; 
Life,  is  a  fee  king  the  Scn^  nfid  belicvitig  on  k'un^  John  6.  40.  True 
Faith  in  Chri(t  is  never  excrcifcd,  any  further  than  Perfcns  hehdd  as, 
in  a  Glnfs^  iha  Ghry  cf  the  Lord ^  and  have  the  Knowledge  of  the  Glory 
of  God  in  the  Face  of  Jefus  Chri/l  \  2  Cor.  18.  and  4.  6.  They  into 
whofe  Minds  the  Light  of  the  glorious  Gofpel  of  Chrijl^  ivho  is  the  iTnagi 
ofGody  does  not  Jlnne  :  '^hey  believe  not  \  2  Cor.  4.  4.  That  Faith, 
which  is  without  fpiritual  Liglit,  is  not  the  Fiilh  of  tlie  Childien  of 
the  Light,  and  of  the  Day  ;  hut  the  Prcfumption  of  the  Children  o{ 
Darkncf?.  And  therefore  to  prefs  and  urge  tiiem  to  believe,  without 
any  fpiritual  Lighter  Sight,  tends  greatly  to  help  forward  the  Dclu- 
fions  of  the  Prince  of  Darknefs.  Men  not  only  can't  exercife  Faith 
without  feme  fpiritual  Light,  but  they  can  exercife  Faith  only  ju(t  in 
fuch  Proportion  as  they  have  fpiritual  Light.  Men  will  truft  in  God 
n )  furtlier  than  they  know  him  :  And  they  can't  be  in  the  Exeicifc 
of  Faith  in  him  one  Ace  further  than  they  have  a  Sight  of  his  Fulnefs 
and  Faithfulnefs  in  Exercife,  Nor  can  they  have  the  Exercife  of 
Truft  in  God,  any  further  than  they  are  in  0  gracious  Frame.  They 
that  are  in  a  dead  carnal  Frame,  doubtlefs  ought  to  truft  in  God  ; 
becaufe  that  would  be  t"he  fame  Thing;  as  coming^  out  of  their  bad 
Frame,  and  turning  to  God  ;  But  to  exhort  Men  confidently  to  truft 
in  God,  and  Co  hold  up  their  Hope  and  Peace,  tho'  they  are  not  in  a 
gracious  Frame,  and  continue  i\\\\  to  be  (o^  is  the  fame  Thing  in  Ef- 
fedl,  as  to  exhort  them  confidently  to  trult  in  God,  but  not  with  a 
gracious  Truft  :  And  what  is  that  but  a  wicked  Prefumption  ?  It  is 
juft  fo  impoftiblc  forMen  to  have  a  ftrong  or  lively  truft  in  God, when 
they  have  no  livelyExercifes  ofGrace,  orienfible  chriftianExperienccs, 
as  it  is  for  them  to  be  in  the  lively  Exercifes  of  Grace,  without  the 
Exercifes  of  Grace. 

'Tis  true  that  it  is  the  Duty  of  God's  People  to  truft  in  him,  when 
in  Darknefs,  and  tho'  they  remain  ftill  in  Darknefs,  in  thatSenfe,  that 
they  ought  to  truft  in  God  when  the  Afpecfls  of  his  Providence  are 
dark,  and  look  as  tho'  God  had  forfaken  them,  and  did  not  hear  their 
Prayers,  and  many  Clouds  gather,  and  many  Enemies  furround  them, 
with  a  formidable  Afpcfl,  threatning  to  fwallow  them  up,  and  all  E- 
vents  of  Providence  feem  to  be  againft  them,  all  Circumftances  feem 
to  render  the  Promifes  of  God  difficult  to  be  fulfill'd,  and  God  mufb 
be  trufted  out  of  Sight,  /.  e.  when  we  can't  lee  which  Way  it  is  pofTi- 
ble  for  him  to  fulfill  his  Word,  every  Thing  but  God's  meer  Word 
makes  it  look  unlikely,  (o  that  if  Perfons  believe,  they  muft  Hope  a- 
gainft  Hope.  Thus  the  antient  Patriarchs,  and  Job,  and  the  Pfalmift, 
and  Jeremiah,  Daniel,  Shadrach,MeJhech  ^ndJbcdnego,  and  the  Apoftic 
Paul  gave  Glory  to  God  by  trufting  in  God  in  Darknefs.  And  wc 
kave  many  Inftanccs  of  fuch  a  glorigus  vidoriousFaith  in  the  Eleventh 

of 


76  What  are  no  Signs  Part  II. 

of  the  Hebrews.  But  how  different  a  Thing  Is  this,  from  trufting  in 
God  without  fpiritual  Sight,  and  being  at  the  fame  Time  in  a  dead 
and  carnal  Frame  ! 

There  is  alfo  fuch  a  Thing  as  fpiritual  Light's  being  let  into  thcSoul 
in  one  Way,  when  it  is  not  in  another  i  and  fo  there  is  fuch  a  Thing 
as  the  Saints  trulting  in  God,  and  alfo  knowing  their  good  Eftate, 
when  they  are  deftitute  of  fome  Kinds  of  Experience.  As  for  In- 
ftance,  they  may  have  clear  Views  of  God's  Sufficiency  and  Faith- 
fulnefs,  and  fo  confidently  truft  in  him,  and  know  that  they  are  his 
Children  ;  and  at  the  fame  Time,  not  have  thofe  clear  and  fweet 
Ideas  of  his  Love,  as  at  other  Times  :  For  it  was  thus  with  Chrift 
himfelf  in  his  laft  Paffion.  And  they  may  have  Views  of  much  of 
God's  Sovereignty,  Holinefs  and  Alfufficiency,  enabling  them  quietly 
to  fubmit  to  him,  and  exercife  a  fweet  and  moft  encouraging  Hope  in 
God's  Fulnefs,  when  they  are  not  fatisfy'd  of  their  own  good  P^ftatc. 
But  how  different  Things  are  thcfe,  from  confidently  trulling  inGod, 
without  fpiritual  Light  or  Experience  ! 

Thofe  that  thus  infifl  on  Perfons  living  by  P^aith,  when  they  have 
no  Experience,  and  are  in  very  bad  Frames,  are  alfo  very  abfurd  in 
their  Notions  of  Faith.  What  they  mean  by  Faith  is,  Ucl-eving  that 
they  are  in  a  good  Eftate.  Hence  they  count  it  a  dreadful  Sin  for 
them  to  doubt  of  their  State,  whatever  Frames  they  are  in,  and  what- 
ever wicked  Things  they  do,  becaufe  'tis  the  great  and  heinous  Sin  of 
Unbelief;  and  he  is  the  beft  Man,  and  puts  moif  Honour  upon  God, 
that  maintains  his  Hope  of  his  good  Efbte  the  moft  confidently  and 
immoveably,  when  he  has  the  leaft  Light  or  Experience  ;  that  is  to 
fay,  when  he  is  in  the  worft  and  wickedeft  Frame  amiWay  ;  becaufe, 
forfootli,  that  is  a  Sign  that  he  is  ftrong  in  Faith,  giving  Glory  to 
God,  and  againfl  Hope  believes  in  Hope.  But  what  Bible  do  they 
learn  this  Notion  of  Faith  out  of,  that  it  is  a  Man's  confidently  be- 
lieving that  he  is  in  a  good  Eftate  ?   *     If  this  be  Faith,  the  Pharifees 


"  Men  don't  know  that  they  are  godly,  by  believing  that  they 

<'  are  godly.     We  know  many  Things  by  Faith,  Heb.   11.3. 

*'  By  Faith  lue  under j^and  that  the  H'crlds  were  made  by  the  Herd 

*'  of  God,     Faith  is  the  Evidence   of  Things  not  fcen  ;  Heb. 

*'  1 1.  I.     Thus  Men  know  the  Trinity  of  Perfons  of  theGod- 

«'  head  ;   that  Jefus  Chrift  is  the  Son  of  (jod  ;  that  he  that  be- 

*'  lieves  in  him  will  have  eternal  Life  ;   the  Rcfurre6lion  of  the 

'«  Dead.     And  if  God  fhould  tell  a  Saint  that  he  hath  Grace, 

**  he  might  know  it  by  believing  the  Word  of  God.      But   it  is 

<«  not  this  Way,  that  godlvMen  do  know  that  they  haveGracc. 

"  It  is  not  revealed  in  the  Word  ;   and  the  Spirit  of  God   doth 

«'  not  teftify  it  to  particular  Perfons  ",     Utoddard's  Nature, of 
faving  Convcrfion,  p.  83,  84.  *iad 


Part  II.  to  di/lingtiiJJj  Affedliom.         "'         7^ 

had  Faith  in  an  eminent  Degree  ;  fome  of  which,  Chrift  teaches, 
committed  the  unpardonable  Sin  againfl  the  Holy  Ghoft.  TheScrip- 
ture  reprefents  Faith,  iis  that  by  which  Men  are  brought  into  a  good 
Eltute  ;  and  therefore  it  can't  be  the  fame  Thing,  as  believing  that 
they  ore  already  in  a  good  Fitatc.  To  fuppofe  that  Faith  confifts  in 
Perfons  believing  that  they  aiVj  in  a  good  Eftatc,  is  in  efixdl  the  fame 
Thing,  as  to  fuppofe  that  Faith  confiUs  in  a  Pcrfon's  believing  that 
hehasFaiih,   or  in  believing  that  he  believes. 

Indeed  Perfons  doubting  of  their  good  Fftate,  may  in  fevcral  Ref- 
pc6ls  ar'ife  from  Unbelief.  It  may  be  from  Unbelief,  or  bccaufe  they 
have  fo  little  Faith,  that  they  have  fo  little Zs'z;/^^«a' of  their  good  Fftate  : 
If  they  had  more  Experience  of  the  Actings  of  P'aith,  and  fo  more 
Experience  of  the  Exercife  of  Grace,  they  would  have  clearer  Evi- 
dence that  their  State  was  good  ;  and  fo  their  Doubts  would  be  re- 
moved. And  then  their  doubting  of  their  State  may  be  from  Unbelief 
thus.  When  tho'  there  be  many  Things  that  arc  good  Evidences  of  a 
Work  of  (jrace  in  'em,  yet  they  doubt  very  much  whether  they  are 
really  in  a  State  of  Favour  with  God,  becaufe  it  is  they^  thofe  that  are 
'i^:)  unworthy,  and  have  done  fo  much  to  provoke  God  to  Anger  a- 
gainll  them.  Their  Doub'.s  in  fuch  a  Cafe  arife  from  Unbelief,  as 
they  arife  from  want  of  a  fufficfent  Senfe  of^  and  reliance  on  the  infi- 
nite Riches  of  God's  Grace,  and  the  Sufliciency  of  Chrift  for  the  Chief 
of  Sinners.  Tliey  may  alfo  be  from  Unbelief,  when  they  doubt  of 
their  State,  becaufe  of  the  Mydery  of  God's  Dealings  with  them  : 
They  are  n^t  able  to  reconcile  fuch  Difpenfations  with  God's  Favour 
to  them  :  Or  when  they  doubt  whether  they  iiavc  any  Intereft  in  the 
Promifes,  becaufe  the  Promifes  from  the  Afpcd^s  of  Providence,  ap- 
pear fo  unlikely  to  be  fulfilled  ;  the  Difficulties  that  are  in  the  Way, 
are  fo  many  and  great.  Such  Doubting  arifes  from  want  of  Depen- 
dance  upon  God's  Almighty  Power,  and  his  Knowledge  andWifdom, 
as  infinitelv  above  theirs.  But  yet,  in  fuch  Perfons,  their  Unbelief, 
and  th.eir  Doubting  of  their  State,  are  not  tlie  fame  Thing  \  the* 
one  arifes  from  the  other. 

Perfons  may  be  greatly  to  blame  for  doubting  of  their  State,  on 
fuch  Grounds  as  thefc  lafl  mentioned  ;  and  they  may  be  to  blame, 
that  they  have  no  more  Grace,  and  no  more  of  the  prefcnt  Exercifes 
and  Experiences  of  it,  to  be  an  Evidence  to  'em  of  the  Goodnefs  of 
their  State  :  iMen  are  doubtlefs  to  blame  for  being  in  a  dead  carnal 
Irame  ;  but  when  they  are  in  fuch  a  Frame,  and  have  no  fenfible  Ex- 
perience of  the  Exerciies  of  Grace,  but  on  the  contrary,  are  very 
much  under  the  Prevalence  of  their  Lufis,  and  an  unchridian  Spirit, 
they  arc  not  to  blame  for  doubting  of  their  State.  'Tis  as  impoffible, 
in  the  Nature  of  Things,  that  a  holy  and  chriftian  Hope,  fhould  be 
kept  alive,  in  its  Clearnefs  and  Strength,  in  fucii  Circumflances,  as 
it;  is  to  keep  the  Light  ia  the  F.oonij  when  the  Candle  i?  put  out  >  or 

to 


7?  What  are  no  Sigjis  Part  II. 

to  maintain  the  bright  Sun-fhine   in  the  Air,  when  the  Sun  is  gone 
down.      Diftant  Experiences,   when  darkeird   by   prefent    prevailing 
Luft  and  Corruption,  will  never    keep  alive  a  gracious  Confidence 
and  AfTurance  ;   but  that  Sickens  and  Decays  uj-on  it,  as  neccfTiirily 
as  a   little  Child    by  repeated  Blows  on  the  Head  with  the  Hammer. 
Nor  is  it  at  all   to  be   lamented   that  Perfons  doubt  of  their  State  in 
fuch  Circumftances  ;  but  on  the  contrarv,    'tis  dtfireable   and   every 
Way  belt  that  they  Ihould.     'Tis  agreeable  to  that  wife  and  merciful 
Conftitution  of  Things,   which  God  hath  eitablifhcd,    that  it  fhould 
be  To.     For  fo  hath  God  contrived    and   conftituttd   Things,   in  his 
Difpenfations  towards  his  own  People,  that  when  their  Love  decays, 
and   the  Exercifes  of  it  fail,   or  become  weak,  iv.-?;-  fliould  arife  ;   ibr 
then  they  need  it  to  retrain  them    from  Sin,  and  to  exercife  'em  to 
care  for  the  Good  of  their  Souls,  and  fo  to  ftir  them  up  to  Watchful- 
nefs  ^Diligence  inReligion  :    ButGod  hath  (o  ordei'd  that  whenLove 
rifes,   and  is  in  vigorous  Exercife,   then  Fear  (houKl  vanifh,    and  be 
driven  away  ;   for    then  they   need  it  not,  having  a  higher  and  more 
excellent  Piinciple  in  exercife,  to  refirain  'em  from  Sin,  and  fiir  'em 
up  to  their  Duty.     There  are  no   other  Principles,   which  humane 
Nature  is  under  the  Influence  of,  that  will  ever  mike  Men  ccnfcien- 
tious,  but   one  of  thefe  two,   Fear  or  Love  :   And  therefore,   if  one 
of  thefe  {hould  not  prevail,    as  the  other  decay'd,  God's  People  when 
fallen  into  dead  and  carnal  Frames,  when  Love  is  afleep,    would   be 
lamentably  expofed  indeed.      And  therefore  God  has  wifely  ordained, 
that  thefe  tvi'o  oppofirc  Principles  of  Love  and  Fear,  fhould  rife  and 
fall,  like  the  two  oppofite  Scales  of  a  Balance  ;   when  one  rifcs,  the  o- 
ther  finks.     As  Light  and  Darknefs,  necclTarily  and  unavoidably  fuc- 
ceed  each  other  ;  if  Light  prevails,  fo  much  does  Darknefs  ceafe,  and 
no  more  ;   and  if  Light  decays,  fo  much  does  Darknefs  prevail  ;   fo  it 
is  in  the  Heart  of  a  Child  of  God  :    If  divine  Love  decays  and  falls  a- 
fleep,  and  Luft  prevails,  the  Light  andjoy  of  Hope  goes  out,  and  dark 
P'ear  and  Doubting  arifes  ;   and  if  on  the  contrary,  divine  Love  pre- 
vails, and  comes  into  lively  Exercife,  this  brings  in  the  Brightnefs  of 
Hope,  and  drives  away  black  Luft,  and  Fear   with  it.      Love  is  the 
Spirit  of  Adoption^  or  the  Childlike   Principle  ;   if  that  Slumbers,   Men 
fall  under  Fear,    which  is  the  Spirit  of  Bondage^  or   the  fcrvilc  Princi- 
ple :   And  fo  on  the  contrary.     And  if  it  be  {o^  that  Love,  or  the  Spi- 
rit of  Adoption,  be  carried  to  a  great  Height,  it  quite  drives  away  all 
Fear,  and  gives  full    Afturance  ;  agreeable   to   that  of  the  Apoftle, 
I  John  4..  18.   There  iim  Fear  in  Love,  hut  perfe^  Love  cafU  out  Fear, 
Thefe  two  oppofite  Principles  of  Luft  and  holy  Love,  bringHupe  and 
Fear  into  the  Hearts  of God'bChildrcn,  in  Proportion  as  they  prevail; 
that  is,  when  left  to  their  own  natural  influence,   without  fomething 
adventitious,  or  accidental  intervening  >  ^^  the  Diftemper  of  Melan- 

cholly, 


Part  II.         to  dijlingiiijh  AffeBions,  ^<^ 

cholly,  do(5lrinal  Ignorance,  Prejudices  of  Education,  wrong  Inftruc- 
tion,  falfe  Piinciplcs,  peculiar  Temptations,  is'c. 

Fear  is  call  out  by  the  Spirit  of  (jod,  no  other  Way  than  by  the 
prevaiiinrr  of  Love  :  Nor  is  it  ever  maintained  by  his  Spirit,  when 
Love  IS  afleep.  At  fuch  a  Time,  in  vain  is  all  the  Saint's  Sclf-Kxa- 
mi'iations,  and  poring  on  paft  Experience,  in  order  to  eltablifli  his 
Peace, and  get  Aflurance.  For  it  is  contra'y  to  thcNature  of  Things, 
as  God  hatli  conftitiitcd  them,  that  he  fhouJd  have  AfTurance  at  fuch 
a  Time. 

I'hey  therefore,  do  dire£lly  thwart  God's  wife  and  gracious  Confti- 
tution  of  l^hings,  who  exhort  others  to  be  confident  in  their  Hope, 
when  in  dead  Frames  ;  under  a  Notion  of  living  by  Faith^  and  not  by 
i>ight,  and  tru/hng  God  in  the  Dark^  and  living  upon  Chrijl^  and  not 
npm  Expfritnces  ;  and  warn  them  not  to  Doubt  of  their  good  Fftate, 
kail  they  (liould  be  guilty  of  the  dreadful  Sin  of  Unbelief.  And  it 
has  a  direct  Tendency  to  effablifh  the  moft  prefumptuousHypocritcs, 
and  to  prevent  their  ever  calling  their  State  in  QXieftion,  how  much 
foever  Wickednefs  rages,  and  reigns  in  their  Htarls,  and  prevails  in 
their  Lives  ;  under  a  Notion  of  honouring  (jod,  by  hoping  again/i 
Hope^  aivl  confidently  trufling  in  God,  when  Things  look  very  dark. 
And  doubtlefs  vaft  has  been  the  Mifchicf,  that  has  been  done  this 
Way. 

Perfons  can't  be  faid  to  forfakeChrift,  and  live  on  theirExperiences 
of  the  Excrcifes  of  (7race,  meerly  becaufe  they  take  them  and  u^q 
them  as  Evidences  of  Grace  ;  for  there  are  no  other  Evidences  that 
they  can  or  ought  to  take.  But  then  may  Perfons  be  faid  to  live  up- 
on their  Experiences,  when  they  make  a  Righteoufnefs  of  them  ; 
and  inflead  of  keeping  their  Eye  on  God's  Glory,  and  Chrift's  Ex- 
cellency, they  turn  their  Eyes  off  thefe  Objects  without  them,  on  to 
themfelves,  to  entertain  their  Minds,  by  viewing  their  own  Attain- 
ments, and  high  P^xperiences,  and  the  great  Things  they  have  met 
with,  and  are  bright  and  beautiful  in  their  own  Eyes,  and  are  rich 
and  ejicreafed  withGoods,  in  their  ownApprehenfions,  and  think  that 
God  has  as  admiring  an  Efteem  of  them,  on  the  fame  Account^  as 
they  have  of  themfelves  :  This  is  living  on  Experiences,  and  not  on 
Chrift  ;  and  is  more  abominable  in  the  Sight  of  God,  than  the  grofs 
Immoralities  of  thofe  who  make  no  Pretences  to  Religion.  But  this 
is  a  far  different  Thing  from  a  meer  improving  Experiences  as  Evi- 
dences of  an  Intereft  in  a  glorious  Redeemer. 

But  to  return  from  thi<;  Dio^reflion,  I  would  mention  one  Thins; 
more  under  the  general  Head  that  1  am  upon. 

XII.  Nothing  can  be  certainly  concluded  concerning  the  Nature 
of  religious  Afft-dions,  that  any  are  the  SuhjecSts  of,  from  this,  that 
the  outward  Manifeftations  of  them,  and  the  Relation  Perfons  give  of 

them, 


8o  JfJjat  are  no  Sis:ns  Part.  II. 


<b 


them,  are  very  afFe6ling  and  pleafing  to  the  truly  Godl\',   and  fuch  as 
greatly  gain  their  Chanty,  and  win  their  Hearts. 

The  true  Saints  have  not  fuch  a  Spirit  of  difcerning,  that  they  can 
certainly  determine  who  are  godly,  and  who  are  not.  For  the'  they 
know  experimentally  what  true  Religion  is,  in  the  internal  Exercifes 
of  it ;  yet  thefe  are  what  they  can  neither  feel,  nor  fee,  in  the  Heart 
of  another  f.  There  is  nothing  in  otliers,  that  comes  within  their 
View,  but  outward  Manifefl-ations  and  Appearances  ;  but  the  Scrip- 
ture plainly  intimates  that  this  Way  of  judging  wliat  is  in  Aden  by 
outward  Appearances,  is  at  beft  uncertain,  and  liable  to  Deceit  ; 
I  Sam.  1 6.  7,  The  Lord  feeth  not  as  Man  fecth  ;  for  Man  looketh  on  the 
outward  Appearance^  but  the  Lord  looketh  on  the  Heart,  Ifai.  11.  3.  He 
J)?all  not  judge  after  the  Sight  of  his  Eyes,  7ieither  reprove  after  the  Hear- 
ing of  his  Ears  *.  They  commonly  are  but  poor  Judges,  and  dan- 
gerous Counfellors  in  Soul  Cafes,  who  are  quick  and  peremptory  in 
determining  Perfons  States,  vaunting  themfelves  in  their  extraordinary 
Faculty  of  difcerning  and  diftinguifhing,  in  thefe  great  Affairs  ;  as 
tho'  all  was  open  and  clear  to  them.  They  betray  one  of  thefe  three 
Things  ;  either  that  they  have  had  but  little  Experience  ;  or  are 
Perfons  of  a  weak  Judgment  ;  or  that  they  have  a  great  Djgree  of 
Pride  and  Self- Confidence,  and  fo  Ignorance  of  themfelves.  Wife 
and  experienced  Men  will  proceed  with  great  Caution  in  fuch  an 
AfFair. 


''  Men  may  have  the  Knowledge  of  their  own  Converfion  : 
'.'  The  Knowledge  that  other  Men  have  of  it  is  uncertain  ;  be* 
"  caufe  no  Man  can  look  into  the  Heart  of  another,  and  fee 
"  the  Workings  of  Grace  there."  Stoddard's  Nat.  of  faving 
"   Conv.  Chap.  15.  at  the  Beginning. 

Mr.  Stoddard  obferves.  That  all  viftble  Signs  are  common  to  con- 
verted and  unconverted  Men  ;  and  a  Relation  of  Experiences  among 
the  rert.      Appeal  to  the  Learned,  p.  75. 

O  how  hard  is  it  for  the  Eye  of  Man  to  difcern  betwixt  ChafF 
and  Wheat  !  And  how  many  upright  Hearts  are  now  cenfur- 
ed,  whom  (^od  will  clear  !  How  many  iA^c  Hearts  are  now 
approved  whom  God  will  condemn  !  A4en  ordinarily  have 
no  convidtive  Proofs,  but  only  probable  Symptoms  ;  which 
at  mort  beget  but  a  conje<£^ural  Knowledge  of  another's  State. 
And  they  that  fhall  peremptorily  judge  either  Way,  may 
"  pofTibly  wrong  the  Generation  of  the  Upright,  or  on  the  o- 
*'  ther  Side,  abfolvc  and  juftify  the  Wjckcd.  And  truly, 
*'  coniidcring  what  hath  been  faid,  'tis  no  Wonder  that  dan- 
"  gerous  Miftakcs  are  (o  frequently  made  in  this  Matter." 
Flavel's  Hufb,  fpir.  Chap.   12, 

When 


Part  II.  to  dijUngiiifi  Ajfctliom.  8i 

When  there  are  mnny  probable  Appearances  of  Piety  \w  others,  it 
is  the  Duty  of  the  Saints  to  receive  them  cordially  into  their  Ciiariiy, 
and  to  love  them  and  rejoice  in  tiiem,  as  their  Bteihrcn  in  Chrilt  Jc 
fus.  But  yet  the  belt  of  Men  may  be  deceived,  when  ihc Appearances 
fecm  to  them  exceeding  fair  and  bright,  even  To  as  entirely  lo  g<jin 
their  Charity,  and  conquer  their  Hearts.  It  has  been  a  common 
Thinw  in  the  Church  of  God,  for  fuch  bright  Profeirors,  that  are  re- 
ceived as  eminent  Saints,  among  the  Saints,  to  fall  away  and  come  to 
notliing  f.  And  this  we  need  not  wonder  at, if  we  confider  the'J'hings 
that  have  been  already  obfeived  ;  what  Things  it  has  been  fhown, 
may  appear  in  Men  who  are  altogether  gracelefs.  Nothing  hinders 
but  that  all  thefe  Things  may  meet  together  in  Men,  and  yet  they  be 
without  a  Spark  of  Grace  in  their  Hearts.  They  may  have  religious 
AfFe<£tions  of  many  Kinds  together  ;  they  mav  have  a  Sort  of  Affec- 
tion towards  God,  that  bears  a  great  Refemblance  of  dear  Love  to 
him  ;  and  fo  a  kind  of  Love  to  the  Brethren,  and  great  Appearances 
of  Admiration  of  God's  Perfedions  and  Works,  and  Sorrow  for  Sin, 
and  Reverence,  Submiffion, Self- Abafement,  Gratitude,  Joy,  religious 
Longings,  and  Zeal  for  thelnterefl:  of  Religion  and  theGocd  of  Souls. 
And  thefe  Affedlions  may  come  after  great  Awakenin2;s  and  Convic- 
tions of  Confcience  ;  and  there  may  be  great  Appearances  of  a  Work 
of  Humiliation  ;  and  counterfeit  Love  and  Joy,  and  other  Affedions 
may  feem  to  follow  thefe,  and  one  another,  juff  in  the  fame  Order, 
that  is  commonly  obfervable  in  the  holy  Afftd:ion5  of  true  Converts. 


**  Be  not  offended, if  you  fee  greatCcdars  fall, Stars  fall  fromHea- 
*'  ven,  great  Profeffors  die  and  decay  :  Do  not  think  they  be  all 
'^  fuch:  Do  not  think  that  theEledlfh.ill  fall. Truly, fome  are  fuch, 
"  that  when  they  fall, one  would  think  aMan  truly  fan61:ified  might 
"  fall  away, as  xhtArminians  think,  i  Job.  2.  K^.Tbey  were  mt  of  us, 
"  I  fpcak  this,  becaufe  the  Lord  is  Ihaking  ;  and  I  look  for 
<«  great  Apofbcies  :  For  God  is  trying  all  his  Friends,  thro*  all 
*«  the  Chriftian  World.  In  Germany  what  Profeifion  was 
*'  there  !  Who  would  have  tho't  it  ?  The  Lord  who  delights 
**  to  manifeft  that  openly,  which  was  hid  fecretly,  fends  a 
*'  Sword  and  they  fall."  Shepard's  Parab.  Part  I.  p. 11  8,  119. 
The  Saints  may  approve  thee,  and  God  condemn  thee  j  Rev. 
*'  3.  I.  Thou  haj}  a  Name  that  thou  liveji^  and  art  dead.  Men 
*'  may  fay,  There  is  a  true  Nathanael ;  and  God  may  fay, 
«*  There  is  a  felf-cozening  Pharifee.—-Rc:\6i:r^  Thou  haft  heard 
"  of  Judas^  znd  De/nas,  of  Jnanias  znd  Sapphira^  oi  Hymer.eus 
"  and  Phiktus^  once  renown'd  and  famous  Profcflbr%  and  thou 
<«  haft  heard  how  they  proved  at  laft  ".  Flavei\  Touchftonc  of 
Sincerity,  Chap.  2.  Sed.  5. 

G  And 


it  fVhat  are  no  Signs  Part  II. 

And  thefe  religious  AfFeftions  may  be  carried  to  a  great  Heieht,  and 
may  caufe  Abundance  of  Tears,  yea,  may    overcome   the  Nature  of 
thofe  who  are  the  Subjects  of  them, and  may  make  them  afFc6tionate, 
and  fervent,  and  fluent  in  fpeaking  of  the  Tilings  of  God,  and  difpofe 
them  to  be  abundant  in  it  ;   and  may  be  attended  with  many   fweet 
Texts  of  Scripture,  and  precious  Promifes,    brcught   with  great  Im- 
preilion  on  their  Minds  ;   and  may  difpofe  them  with  their  Mouths  to 
praife  and  glorify  God,    in  a  very  ardent  Manner,   and  fervently  to 
call  upon  others  to  praife  him,  crying  out  oi  their  Unworthinefs,  and 
extolling  free  Grace.      And  may,  moreover,   difpofe  them  to  abound 
in    the   external    Duties  of  Religion,   fuch  as  Prayer,    hearing  the 
Word  preached.  Singing,  and  religiotlsConference;    and  thefe Things 
attended  with  a  ^reat    Refemblance  of  a  chriitian  Afiurance,    in   its 
greateft  Height,  AVhen  the  Saints  mount  on   Eagles  Wings,  above  all 
Darknefs  and  Doubting.     1  think  it  has  been  made  plain,  that  there 
may  be  all  thefeThings,  and  yet  there  be  nothing  more  than  the  com- 
mon Influences  of  the  Spirit  of  God,  join'd  with  the  Delufionsof  Sa- 
tan^ and  the  wicked  and  deceitful  Heart.     To  which  I  may  add, that 
all  thefe  Things  may  be  attended  with  a  fweet  natural  Temper,  and 
a  good  dodb-inal  Knowledge  of  Rehgion,  and  a  long   Acquaintance 
with  the  Saints  Way  of  talking  and  of  exprefTmg  their  Affections  and 
Experiences,  and  a  natural   Ability  and   Subtilty  in  accommodating 
their  ExprefHons  &  Manner  of  fpeaking  to  theDifpofitions  5cNotions 
of  the  Hearers,  and  a  taking  Decency  ofExpreflion  and  Behaviour, 
formed  by  a  good  Education.     How  great  therefore  may  the  P.efem- 
blance  be,  as  to  all  outward   ExprefTions  and  Appearances,  between 
an  Hypocrite  and  a  true  Saint  !   Doubtlefs  *tis  the  gloriousPrerogative 
of  the  omnifcient  God,   as  the  great  Searcher   of  Hearts,   to  be   able 
well  to  feparate  between  Sheep  and  Goats.     And  what  an  indecent. 
Self- Exaltation,  and  Arrogance  is  it,   in  poor  fallible  dark  Mortals,  to 
pretend  that  they  can  determine  and  know, who  are  really  fincere  and 
upright  before  God,  and  who  arc  not  ! 

Many  feem  to  lay  great  Weight  on  that,  and  to  fuppofe  it  to  be 
what  may  determine  them  with  rcfpedt  toothers  realPiety,  when  they 
iwt  only  tell  a  plaufible  Story,  but  when,  in  giving  an  Account  of 
their  Experiences,  they  make  fuch  a  Reprefentation,  and  fpeak  after 
fuch  a  Manner,  that  \\\cy  feel  their  Talk  ;  that  is  to  (-iy,  when  their 
Talk  feems  to  harmonize  with  their  ownExperience,  and  theirHearts 
are  touched  and  afl?e6led  and  delighted,  by  what  they  hear  them  fay, 
and  drawn  out  by  it,  in  dear  Love  to  them.  But  there  is  not  that 
Certainty  in  fuch  Things,  and  that  full  Dtpendance  to  be  had  upon 
them,  which  many  im  tgine.  A  true  Sa:nt  greatlv  deli2;hts  in  Holi- 
nefs  ;  It  is  a  moft  beautiful  Thing  in  his  Eves  ;  And  God's  Work, 
in  favingly  renewing  and  making  holy  and  happy,  a  poor,  and  before 
pcrilhing  Soul,    appears  to  him  a  moft  glorious  Work.     No  wonder 

therefore. 


Part  II.         to  dijiwguip  JfeBions,  T,- 

therefore,  that  his  Heart  is  touch'd,  and  greatly  affected,  when  he 
hears  another  give  a  probable  Account  of  this  VVork,  wrought  on  his 
own  Heart,  and  when  he  fees  in  him  probable  Appearances  of  Holi- 
nefs  ;  whether  thofc  pleafing  Appearances  have  any  Thing  real  to 
anfwerthem,or  no.And  if  heufes  the  fame  Words, which  are  commonlv 
made  ufe  of,  to  cxprefs  the  Afl-ed^ions  of  true  Saints,  and  tells  of  many 
Things  following  one  another  in  anOrder,agreeable  to  the  Method  of 
the  Experience  of  him  that  hears  him,  and  alfo  fpeaks  freely  and  bold- 
ly, and  with  an  Air  of  Aiiurance  :  No  wonder  that  the  other  thinks 
his  Experiences  harmonize  with  his  own.  And  if  befides  all  tliis,  in 
giving  his  Relation,  he  fpeaks  with  much  Affe6^ion  ;  and  above  all, 
if  in  fpeaking,  he  fc^cms  to  fhew  much  AfRdlion  to  him,  to  whom  he 
fpeaks,  fuch  an  AfFe6tion  as  the  Galatians  did  to  the  Apoflle  Paul  ; 
thefe  Things  will  naturally  have  a  powerful  Influence,  to  afFeil  and 
draw  his  Hearers  Heart,  and  open  wide  the  Doors  of  his  Charity  to- 
wards him.  David  fpeaks  as  one  who  had  felt  Ahithophers  Talk,  and 
hid  once  a  fweet  Savour  and  Relifh  of  it.  And  therefore  exceeding 
great  was  his  Surprife  and  Difappointment,  when  he  fell  ;  it  was  al- 
moft  too  much  for  him.  Pfal.  55.  12,  13,  14.  //  ivas  not  on  Encnv: 
"-then  I  could  have  home  it^—hut  it  was  thou,  a  Man^  mine  Equals 
my  Guide ^  and  my  Acquaintance  ;  we  took  fweet  Counfel  together^  av.d 
walked  unto  the  Houfe  of  God  in  Company. 

It  is  with  ProfefTors  of  Religion,  efpecially  fuch  as  become  fo  in  a 
Time  of  out-pouring  of  the  Spirit  of  God,  as  It  is  wiih  the  BlofToms 
in  the  Spring  *  ;  there  are  vaft  Numbers  of  them  upon  the  Trees, 
which  all  look  fair  and  promifing  ;  but  yet  very  many  of  them  never 
come  to  any  Thing.  And  manyofthofe,  that  in  a  little  Time  wi- 
ther up,  and  drop  off,  and  rot  under  the  Trees  ;  yet  for  a  while, 
look  as  beautiful  and  gay  as  others ;  and  not  only  fo,  but  fmellSweer, 
and  fend  forth  a  pleafant  Odour  :  So  that  we  can't,  by  any  of  our 
Senfes,  certainly  didinguifh  thofe  BlofToms  which  have  in  them  that 
fecret  Vertue,  which  will  afterwards  appear  in  the  Fruit,  and  that  in- 
ward Solidity  and  Strength  which  fhall  enable  them  to  bear, and  caufc 
them  to  be  perfe61:cd  by  the  hot  Summer  Sun,  that  will  dry  up  the 
others.  'Tis  the  miture  Fruit  which  comes  afterwards,  and  not  the 
beautiful  Colours  and  Smell  of  the  Bloflbm,  that  we  muft  judge  by. 
So  new  Converts,  (profefTedly  fo)  in  their  Talk  about  Things  of  Re- 
ligion, may  appear  fair,and  be  very  favoury,and  the  Saints  may  think 


*  A  Time  of  out-pouring  of  the  Spirit  of  God,  reviving  Religion, 
and  producing  the  pleafant  Appearances  of  it,  in  new  Converts, 
is  in  Scripture  compared  to  this  very  Thing,  vix.  the  fpring 
Seafon,  when  the  benign   Influences    of  the  Heavens,  caufe  the 

•  BlofToms  to  put  forth.     Cant.  2.  11,  12. 

G  2  they 


84  What  are  no  Sigm  Part  II. 

they  talk  feelingly.  They  may  relifli  their  Talk,  and  imagine  they 
perceive  a  divine  Savour  in  it ;  and  yet  all  may  come  to  nothing. 

'Tis  ftrange  how  hardly  Men  are  brought  to  be  contented  with  the 
Rules  and  Directions  Chrift  has  given  thtm,  but  they  muft  needs  go 
by  other  Rules,  of  their  own  inventiiig,  that  feem  to  them  wifcr  and 
better.  1  know  of  no  DircCtions  or  Counfcls  which  Chrift  ever  deli- 
vered more  plainly,  than  the  Rules  he  has  given  us,  to  guide  us  in  our 
judging  of  others  Sincerity  ;  viz.  that  we  fliould  judge  of  the  Tree 
chiefly  by  the  Fruit :  But  yet  this  won't  do  ;  but  other  Ways  are 
found  out,  which  are  imagined  to  be  more  diftin'2;u;fliing  and  certain. 
And  woful  have  been  the  mifchievous  Confequences,  of  this  arrogant 
fetting  up  Men's  Wifdom  above  the  Wifdom  of  Chrift.  1  believe 
many  Saints  have  gone  much  out  of  the  Way  of  Chrift's  Word,  in 
this  Refpedt :  And  fome  of  thtm  have  been  chaftifed  with  Whips, 
and  (I  had  almoft  faid)  Scorpions,  to  bring  them  back  again.  But 
many  Things  which  have  lately  appeared,  and  do  now  appear,  may 
convince,  that  ordinarily,  thofe  who  have  gone  furcheft  this  Way, 
that  have  been  moft  highly  conceited  of  their  Faculty  of  difcerning, 
and  have  appeared  moft  forward,  peremptorily  and  fuddenly  to  deter- 
mine theStatc  of  Mens  Souls,  have  beenH)  pocrites,  who  liave  known 
nothing  of  true  Rcl  o;ion. 

In  the  Parable  of  the  Wheat  and  Tares,  it  is  fa'd,  Matth.  13.  26. 
JFhen  the  Blade  was  fprung  up^  and  bro^t  forth  Fruity  then  appeared  the 
Tares  alfc.  As  tho'  the  l^ares  were  not  difcerned,  nor  diftinguiftia- 
ble  from  the  Wheat,  'till  then.,  as  Mr.  Flavel  ohkrvcs  ;  f  who  men- 
tions it  as  an  Obfervation  of  Jerorns.,  That  JVheat  and  Tares  are  fo 
much  alike.,  'till  the  Blade  of  the  IVheat  comes  to  bring  forth  the  Ear., 
that  'tis  next  to  inipoffwle  to  dijlinguijh  them.  And  then,  Mr.  Flavel 
adds,  *'  How  difficult  fo  ever  it  be  to  difcern  the  Difterence  bc- 
**  tween  Wheat  and  Tares ;  yet  doubtlefs  theEye  of  Senfe  can  much 
"  eafierdifcriminate  them,  than  the  m^ft  quick  and  piercing  Eye  of 
^'  Man,  can  difcern  the  Difference  between  fpcci  ,1  and  common 
•'  Grace.  For  all  faving  Cjraces  in  the  Siinrs,  have  their  Counter- 
"  feits  in  Hypocrites  ;  there  are  limilar  Works  in  thofe,  which  a 
*'  fpiritual  and  verv  judicious  Eye  may  eafily  miftake,  for  the  faving 
'*  and  genuine  EfFc(3:s  of  a  fin6lifying  Spirit." 

As  'tis  the  Ear  or  the  Fruit  which  diftinguifhes  the  Wheat  from 
the  Tares,  fo  this  is  the  true  Shibbolethjt)mi  he  who  ftands  as  Judge  at 
the  PalFagcs  of  Jordan.,  makes  uf:  of  to  diftinguifh  thofe  that  fhall 
p\fl'ovcr  Jordan  into  the  true  Canaan.,  from  thofe  that  Oiould  be  flain 
at  the  Pafiagcs.  P\)r  fhe  Hebrew  Word  Shibboleth.,  fignifies  an  Ear 
of  Corn.     And   perhaps  the  more   full  Pronounciation   of  Jepthah's 


t  Hufbandry  fpiritualiz'd,  Chap.   12, 

Friends, 


Part  II.  to  diJIhiguiJJo  y^ffcBicns.  85 

Friends,  Shibboleth,  may  reprefent  a  full  Ear  with  Fruit  in  it,  (ypify- 
in^^  the  Fruits  of  tlie  Friends  of  Chri(t,  the  Antitype  of  ycfhthah  ; 
and  the  more  lean  Pronounciation  of  the  Epbrai7mtes  his  Enemies, 
may  reprefent  their  emptyEars,  typifying  theShow  of  Religion  inHy- 
pt)critcs,  without  Subltance  and  Fruit.  This  is  agreablc  to  the  Doc- 
trine we  are  abundantly  taught  in  Scripture,  viz.  That  he  who  is  fet 
to  judge  thofe  that  pafs  through  Death,  whether  they  have  a  Right  to 
enter  into  the  heavenly  Canaan  or  no,  or  whether  they  fiiould  not  be 
flain,  will  judge  every  Man  according  to  his  Works. 

We  fecm  to  be  taugiit  the  fame  Things,  by  the  Rules  given  for 
the  Priefts  difcerning  tlie  Leprofy.  In  many  Cafes  it  was  impoflrble 
for  the  Prieft  to  determine  whether  a  Man  had  the  Leprofy,  or  whe- 
ther he  were  clean,  by  the  moft  narrow  Jnfpe6tion  of  the  Appearances 
that  were  upon  him,  'till  he  had  waited  to  fee  what  the  Appearances 
would  come  to,  and  had  fhut  up  the  Perfon  who  flicwed  himfclf  to 
him,  one  fcven  Days  after  another  ;  and  when  he  judged,  he  was  to 
determine  by  the  Hjir,  which  grew  out  of  the  Spot  that  wis  fliewed 
him,  which  was  as  it  were  the  Fruit  that  it  brought  forth. 

And  here,  before  I  finifh  what  I  have  to  fay  under  this  Head,  I 
would  fay  fomething  to  a.ftrange  Notion  fome  have  of  late  been  kd 
away  with,  of  certainly  knowing  the  good  Eftate  that  others  are  in, 
as  tho'  it  were  immediately  revealed  to  *em  from  Heaven,  by  their 
Love  flowing  out  to  'em  in  an  extraordinary  Manner.  They  argue 
thus,  that  their  Love  being  very  fenfible  and  great,  it  may  be  cer- 
tainly known  by  them  who  feel  it,  to  be  a  true  chriftian  Love  :  And 
if  it  be  a  true  chriftian  Love,  the  Spirit  of  God  muft  be  the  Author 
of  it :  And  inafmuch  as  the  Spirit  of  God,  who  knows  certainly, 
whether  others  are  the  Children  of  God  or  no,  and  is  a  Spirit  of 
Truth,  is  pleafed,  by  an  uncommon  Influence  upon  'em,  to  caufc 
their  Love  to  flow  out,  in  an  extraordinary  Manner,  towards  fuch  a 
Perfon,  as  a  Child  of  God  ;  it  muft:  needs  be  that  this  infallible  Spirit, 
who  deceives  none,  knows  that  that  Perfon  is  a  Child  of  God.  But 
fuch  Perfons  might  be  convinced  of  the  Falfenefs  of  their  Reafoning, 
if  they  would  confider  whether  or  no  it  be  not  their  Duty,  and  what 
God  requires  of  'em,  to  love  thofe  as  the  Children  of  God,  who  they 
think  are  the  Children  of  God,  and  whom  they  have  no  Reafon  to 
think  otherwife  of,  from  all  that  they  can  fee  in  them. 

Tho'  God,  who  fearches  the  Hearts,  knows  'em  not  to  be  his  Chil- 
dren. If  it  be  their  Duty,  then  it  is  Good,  and  the  Want  of  it  Sin  ; 
and  therefore,  furely  the  Spirit  of  God  may  he  the  Atthor  of  it  :  The 
Spirit  of  God,  without  being  a  Spirit  of  Falfhood,  may  in  fuch  a  Cafe 
a/fift  aPerfon  to  do  his  Duty,  and  keep  himfrom  Sin. But  then  they  ar- 
gue from  the  uncommon  Degree  and  fpecial  Manner,  in  which  their 
Love  flows  out  to  thePerfon  j  which  they  think  theSpirit  of  God  never 
would  caufe,  if  he  did  not  know  the  Objeft  to  be  a  Child  of  God, 

G  3  But 


86  If^at  are  no  Signs  Part.  II. 

But  then  I  would  afk  them,  whether  or  no  it  is  not  their  Duty  to  love 
all  fuch  as  they  are  hound  to  think  are  the  Children  of  God,  from  all 
that  they  can  fee  in  them,  to  a  very  great   Degree,   tho'  God,   from 
other  Things  which  he  {^ts^  that  are  out  of  Sight  to  them,  knows  'em 
not  to  be  (o.     Tis  IMen's  Duty  to  love  all  whom  thej  are   bound  in 
Charity  to  look  upon  as  the  Children  of  God,  with  a  vaftly  dearer  Af- 
fection than  they  commonly  do.     As  we  ought  to  love  Chrift   to   the 
utmoll  Capacity  of  our  Nature,  fo  *tis  our  Duty  to   love    thofe    who 
we  think  are  (o  near  and  dear  to  him   as  his  Members,  with  an  ex- 
ceeding dear  AfFeclion,  as  Chrift  has  loved  us ;    and  therefore  it  is  Sin 
in  us  not  to  love  them  fo.     We  ought  to  pray  to  God  that  he  would, 
by  his  Spirit  keep  us  from  Sin,  and  enable  us  to  do  our    Duty  :   And 
may    not   his   Spirit    anfwer  our   Prayers,    and    enable  us  to  do  our 
Duty,  in  a  particular  Inftance,  without  lying  ?   If  he  can't,  then  the 
Spirit  of  God  is  bound  not  to  help  his  People  to  do  t'.ioir  Duty  in  fome 
Inftances,  becaufe  he  can't  do  it  without  being  a  Spirit  of  Falfhood. 
But  furely  God  is  fo  fovereign  as  that  comes  to,  that  he  may  enable  us 
to  do  our  Duty  when  he  pleafes,  and  on  what  Occafion  he  pleafes. 
When   Perfons  think  others  are   his   Children,  God   may  have   other 
Ends  in  cauQng  their  exceedingly  endeared  Love  to  flow  out  to  them, 
bcTides  rc/ealing  to  them  whether  their  Opinion  of  'em    be  right  or 
no  :    He  n\ay  have  that  merciful  End  in  it,  to  enable  them  to  do  their 
Duty,  and  to  keep  them  from  that  dreadful  infinite  Evil,  Sin.     And 
will  they  (Ay  God  fhall  not  fhow  'em  that  Mercy  in   fuch  a  Cafe  ? 
U I  am  at  a  J3iftance  from  Home,  and  hear,  that  in  my  Abfence,  my 
Houfe  is  burnt,  but  my  Family  have,  in  fome  extraordinary  Manner, 
all  cfcaped  the  Flames  ;  and  every  Thing  in  the  Circumftances  of  the 
Story,  as  I  hear  it,  makes  it  appear  very  credible  ;  It  would  be  Sin  in 
me,  in  fuch  a  Cafe,  not  to  feel  a  very  great  Degree  of  Gratitude  to 
God,  tho'  the  Story  indeed  be  not  true.      And  is  not  God   fo  fove- 
reign,  that  he  may  if  he  pleafes,  fhew  me  that  Mercy  on  that  Occa- 
fion, and  enable  me  to  do  my  Duty  in  a  much  further  Degree  than  I 
ufed  to  (}iO  it,  and  yet  not  incur  the  Charge  of  Deceitfulnefs,  in  con- 
firming a  Falfhood  ? 

'Tis  exceeding  manifeft,  that  Error  or  Miftake  may  be  the  Occa- 
fion of  a  gracious  Exercife,  and  confequently  a  gracious  Influence  of 
the  Spirit  of  God,  by  Rom.  14.  6.  He  that  eateth  to  theLord^he  eateth^ 
andgivtth  God  Thanks  ;  and  he  that  eateth  not  to  the  Lord^  he  eateth  noty 
and giveth  God  Thanks.  The  Apoftle  is  fpeaking  of  thofe,  who  thro* 
erroneous  and  needlefs  Scruples,  avoided  eating  legally  unclean  Meats. 

By  this  it  is   very   evident,    that   there    may    be  true   Exercifes 

of  (}racc,  a  true  Kizfyc^tothe  Lord^  and  particularly,  a  true  Thank- 
fulnefs,  which  may  be  occafion'd,  both  by  an  erroneous  Judgment 
and  Pra6llce.  And  confequently,  an  Error  may  be  the  Occafion  of 
thofe  truly  ho^y  Exercifcs  that  are  from  the  infallible  Spirit  of  God. 

And 


Part  II.         to  dijiingnijh  AJ]cHions,  6y 

And  iffo,  'tis  certainly  too  much  for  us  to  determine,  to  how  great  a 
Decree  the  Spirit  of  God  may  give  this  holy  Exercife,  on  fuch  an 
Occafion. 

This  Notion,  of  certainly  difcerning  another's  State,  by  Love 
flowing  out,  is  not  only  not  founded  on  Reafon  or  Scripiurc,  but  it  is 
anti-fcriptural,  'tis  againft  the  Rules  cf  Scripture  ;  which  fay  not  a 
Word  of  any  fuciiWay  of  judging  theState  of  others  as  tliis,but  dircdt 
us  to  judge  ciiicfly  by  the  Fruits  that  arc  fcen  in  them.  And  it  is  a- 
gainrt  the  Do6\rines  of  Scripture,  which  do  plainly  teach  us  that  the 
State  of  others  Souls  towards  God,  cannot  be  known  by  us,  as  in 
Rev.  2.  17.  I'd  him  that  overcotneth^  will  I  give  to  eat  of  the  hidden 
Manna  ;  and  I  ivill  give  hi?n  a  tvhiie  Stone ^  and  in  the  Stone  a  new 
Name  written^  which  no  Man  knoweth,  faving  he  lliat  reccivcth  it. 
And  Rom.  2.  29.  He  is  ^  Jew,  which  is  one  inwardly  ;  and  Cir- 
cumcifion  is  that  of  the  Heart  ;  in  the  Spirit,  and  not  in  the  Letter  \  whofe 
Praije  is  not  of  Men ^  hut  of  God.  That  by  this  laft  Expreflion,  luhofe 
Praife  is  not  of  Men ^t  but  of  God,  the  Apoftle  has  Rcfpc£l  to  the  Infuf- 
ficiency  of  Men  to  judge  concerning  him,  whether  he  be  inwardly  a 
Jew  or  no  (  as  they  could  cafily  fee  by  outward  Marks,  whether 
Men  were  outwardly  Jews  )  and  would  fignify,  that  it  belongs  to  God 
alone  to  give  a  determining  Voice  in  this  Matter,  is  confirmed  by  the 
fame  Apoftle's  Ufe  of  the  Phrafe,  in  i  Cor.  4.  5.  Therefore  judge 
nothing  before  the  Tifne^  until  the  Lord  come  ;  who  both  zuill  bring  to  Light 
the  hidden  Things  of  Darknefs,  and  will  make  ?nanifej}  the  Counfcls  of  the 
Hearts  ;  and  then  fhall  every  Man  have  Praife  ot  God. The  Apoftle, 
in  the  two  foregoing  Verfes,  fays.  But  with  me,  it  is  a  very  ftnall 
Things  that  I ftjculd  be  judged  of  you,  or  of  Man's  fudgment  :  Tea,  1 
judge  not  mine  own  f elf  for  I  knoiv  nothing  by  ?Tiyfclf  yet  am  I  not  hereby 
jujiifcd  \  but  he  that  judgeth  me  is  the  Lord,  And  again,  it  is  further 
confirmed,  becaufe  the  Apoftle  in  this  fecond  Chapter  to  the  Romans, 
directs  his  Speech  efpecially  to  thofe  who  had  a  high  Conceit  of  their 
own  Holinefs,  made  their  Boaft  of  God,  and  were  confident  of  their 
own  Difcerning,  and  that  they  knew  God's  Will,  and  approved  the 
Things  which  were  excellent,  or  tried  the  Things  that  differ  (  as  it  is 
in  the  Margin.  )  V.  18.  And  were  confident  that  (hey  were  Guides  of 
the  Blind,  and  a  Light  to  them  which  are  in  Darknefs,  InJlruSlcrs  cf  the 
Foolijh,  Teachers  of  Babes  j  and  fo  took  upon  them  to  judge  others, 
fee  V.  I.  and  17,  18,  19,  20. 

And  how  arrogant' muft  the  Notion  be,  that  they  have,  who  ima- 
gine they  can  certainly  knowothersGodlinefs,  when  that  great  Apofile 
Peter  pretends  not  to  fay  any  more  concerning  Silvanus,  than  that  he 
was  a  faithful  Brother,  as  he  fuppoj'ed ',  i  Pet.  5  12.  Tho*  this  Syhanus 
appears  to  have  been  a  very  eminent  Minifter  of  Chrift,  and  an  Evan- 
gelift,  and  a  famous  Light  in  God's  Church  at  that  Day,  and  an  inti- 
mate Companion  of  the  Apoftles.  See  2  Cor.  i,  19.  i  Thef.  i.  i, 
and2Thef.  i.  i.  PART. 


88 


Concerning  Snigns 


Part  III. 


PART     III. 


Shewing;  what  are  diftlnsuifliins;  Signs 
of  truly  gracious  and  holy  Affections. 


^'^  COME  now  to  the  Second  Thing  appertaining 


^Mq  I   &tb^Q 


to  the  7r/^/  of  religious  AfFe£lions,  which  was  pro- 
pofed,  wz.  To  take  notice  of  fome  Things,  where- 
in thofe  Affc6lions  that  are  fpiritual  and  gracious, 
do  differ  from  thofe  that  are  not  (o. 

But  before  I  proceed  directly  to  the  diftingulfh- 
ing  Chara6lers,  I  would  previoufly  mention  fome 

Things  which  I  defire  may  be  obferved,  concerning  the  Marks  I 

{hall  lay  down. 

J     I.  That  I  am  far  from  undertaking  to  give  fuch  Signs  of  gracious 
(Affe£tions,  as  fhall  be  fufficient  to  enable  any  certainly  to  diftinguifli 
'true   Aft'edlion   from  falfe   in   others ;     or   to  determine  pofitively 
iwhich  of  their  Neighbours  are  true  ProfefTors,  and  which  are  Hypo- 
/crltcs.     In  fo  doing,  I  (hould  be  guilty  of  that  Arrogance  which  I 
have   been    condemning.      Tho'   it  be  plain  that  Chrift  has   given 
Rules  to  all  Chriftians,  to  enable  'em  to  judge  of  ProfefTors  of  Reli- 
gion, whom    they   are  concerned  with,  (o  far  as   is  neceflary  for 
their  own  Safety,  and  to  prevent  their  being  led  into  a  Snare  by  falfe 
Teachers,  and  falfe  Pretenders  to  Religion  ;  And  tho*  it  be  alfo  be- 
yond Doubt,  that  the  Scriptures  do  abound  with  Rules,  which  may 
be  very  ferviccable  to  Minifters,  in  counfelling  and  condudling  Souls 
committed  to  their  Care,  in  Things  appertaining  to  their  fpiritual 

and 


Part  III.         of  grcicious  JffeBions.  %^ 

and  eternal  State  ;  yet,  'tis  alfo  evident,  that  it  was  never  God's  De- 
f«gn  to  give  us  any  Rules,  by  which  we  may  certainly  know,  whei 
of  our  Fellow- Profeflbrs  are  his,  and  to  make  a  full  and  clear  Sepa- 
ration between  Sheep  and  Goats  :  But  that  on  the  Contrary,  it  was 
God*s  Defign  to  refer ve  this  to  himfclf,  as  his  Prerogative.  And 
therefore  no  fuch  diftinguifhing  Signs  as  (hall  enable  Chriftians  or 
Minifters  to  do  this,  are  ever  to  be  cxpedted  to  the  World's  End  : 
For  no  more  is  ever  to  be  expected  from  any  Signs,  that  are  to  be 
found  in  the  Word  of  God,  or  gathered  from  it,  than  Chrift  dcfign- 
cd  them  for. 

2.  No  fuch  Signs  are  to  be  expelled,  that  fhall  be  fufficient  to  cna-^/ 
ble  thofe  Saints  certainly  to  difcern  their  own  good  Eftate,  who  are 
very  low  in  Grace,  or  are  fuch  as  have  much  departed  from  God, 
and  are  fallen  into  a  dead,  carnal  and  unchrif^ian  Frame.  It  is  not  a- 
greable  to  God's  Dcfign  (  as  has  been  already  obferved  )  that  fuch 
ihould  know  their  good  Ellate  :  Nor  is  it  defireable  that  they  (hould  ^ 
but  on  the  contrary,  every  Way  beft  that  they  (hould  not  ;  and  we  * 
have  Rcafon  to  blefs  God,  that  he  has  made  no  Provifion  that  futh 
(hould  certainly  know  the  State  that  they  are  in,  any  other  Way, 
than  by  firft  coming  out  of  the  ill  Prame  and  Way  they  are  in. 

Indeed  it  is  not  properly  thro'  the  DeftcSl  of  the  Signs  given  in  the 
Word  of  God,  that  every  Saint  hving,  whether  ftrong  or  weak,  and 
thofe  who  are  in  a  bad  Frame,  as  well  as  others,  can't  certainly  know 
their  good  Eltate  by  them.  For  the  Rules  in  themfelves  are  certain 
and  infallible,  and  every  Saint  has,  or  has  had  thofe  Things  in  him- 
felf,  which  are  fure  Evidences  of  Grace  ;  for  every ^  even  the  leajl  hOi 
of  Grace  is  {o.  But  it  is  thro'  his  Defe£l  to  whom  the  Signs  are  gi- 
ven. There  is  a  twofold  Y)t{^Qi  in  that  Saint  who  is  very  low  in 
Grace,  or  in  an  ill  Frame,which  makes  it  impofTible  for  him  to  know 
certainly  that  he  has  true  Grace,  by  the  beft  Signs  and  Rules  which 
can  be  given  him.  Firji^  A  Defeat  in  the  Ohje^^  or  the  Qualifica- 
tion to  be  view'd  and  examin'd.  I  don't  mean  an  efTential  Defedl  ; 
becaufe  I  fuppofe  the  Perfon  to  be  a  real  Saint ;  but  a  Defe£t  in  De- 
gree :  Grace  being  very  fmall,  cannot  be  clearly  and  certainly  dif- 
cerned  and  diftinguifhed.  Things  that  are  very  fmall,we  can't  clear- 
ly difcern  their  Form,  or  diftinguilh  them  one  from  another  ;  tho',  as 
they  are  in  themfelves,  their  Form  may  be  very  different.  There  \%\ 
doubtlefs  a  great  Difference  between  the  Body  of  Man,  and  theBodies 
of  other  Animals,  in  the  firft  Conception  in  the  Womb  :  But  yet  if 
we  (hould  view  the  different  Emhryosy  it  might  not  be  po(fible  for  us 
to  difcern  the  Difference,  by  reafon  of  the  imperfect  State  of  theOb- 
jed  ;  but  as  it  comes  to  greater  Perfedlion,  the  DifFcrencc  becomes 
very  plain.  The  Difference  between  Creatures  of  very  contrary 
Qtialitics,  is  not  fo  plainly  to  be  fcen  while  they  are  very  young,  even 

after 


go  Concerning  Signs  Part  III. 

after  they  are  actually  brought  forth,  as  in  their  more  perfed  State. 
?The  DifFerence  between  Doves  and  Ravens,  or  Doves  and  Vultures, 
•when  they  firft  come  out  of  the  Egg,  is  not  fo  evident  ;   but  as  they 
grow   to  their  Perfedlion,    'tis  exceeding  great  and  manifeft.      Ano- 
ther Defedl  attending  the  Grace  of  thofe  1  am   fpeaking,   is  its  being 
mingled  with  fo  much  Corruption,  which  clouds   and  hides  it,   and 
makes  it  impo/Tible  for   it  certainly   to  be  known.     Tho'    different 
Things  that  are  before  us,  may  have  in  themfelves  many  Marks   tho- 
roughly diftinguifliing  them  one  from  another;  yet  if  we  fee  them 
only  in  a  thickSmoke,  it  may  neverthelefs  be  impoflible  to  diftinguifh 
them.     A  fix'd  Star  is  eafily  diftinguifhable  from  a  Comet,  in  a  clear 
Sky;  but  if  we  view  them  thro' a  Cloudy  it  may  be  impoilible  to  fee 
the  Difference.     When  true  Chriftians  are  in  an  ill  Frame,   Guilt 
Hes  on  the  Confcience  ;  which  will  bring  Fear,   and  fo  prevent  the 
Peace  and  Joy  of  an  ^ffured  Hope. 

Secondlyy  There  is  in  fuch  a  Cafe  a  Defeat  In  the  Eye.  As  the 
Feeblenefs  of  Grace  and  Prevalence  of  Corruption,  obfcures  the  Ob- 
je<Sl  ;  fo  it  enfeebles  the  Sight  ;  it  darkens  the  Sight  as  to  all  fpiritual 
Objects,  of  which  Grace  is  onie.  Sin  is  like  fome  Diftempers  of  the 
Eyes,  that  make  Things  to  appear  of  different  Colours  irom  thofe 
which  properly  belong  to  them,  and  like  many  other  Diftempers, that 
put  theMoutli  out  ofTafte,  fo  as  todifenable  from  diftinguilhing  good 
and  wholefome  Food  from  bad,  but  every  Thing  taftes  bitter.  Men 
in  a  corrupt  and  carnal  Frame,  have  their  fpiritual  Senfes  in  but 
poor  Plight  forjudging  and  diftinguifliing  fpiritual  Things. 

For  thefe  Reafons,  no  Signs  that  can  be  given,  will  a6tually  fatisfy 
Perfons  in  fuch  a  Cafe  :  Let  tbeSigns  that  are  given,  be  never  fo  good 
and  infallible,  and  clearly  laid  down,  they  will  not  ferve  them.     It  is 
like  giving  a   Man  Rules,  how  to  difiinguifh  vifible  Objects   in   the 
dark  :  The  Things  themfelves  may  be  very  diffu^rent,  and  theirDiffe- 
rencc  may  be  very  well  and  dtftindly  dcfcribcd  to  him  ;  yet  all  is  in- 
fufHcicnt  to  enable  him  todiftinguifli  them,  becaufe  he  is  in  the  dark. 
And  therefore  many  Perfons  in  fuch  a  Cafe  fpend  Time  in  a  fruitlefs 
Laliour,  in  poring  on  paft  Experiences,  and  examining  themfelves  by 
Signs  they  hear  laid  down  from  the  Pulpit,  or  that  they  read  inBooks ; 
when  there  is  other  Work  for  them  to  do,  that  is  much  more  expec- 
ted of  them  ;   which,  while  they  negledt,.  all   their  Self- Examinations  . 
are  like  to  be  in  vain,  if  they  (liould   fpend  never   fo  much  Time  In 
them.     The  accurfed  Thing  is  to  be  dcftroyed  from  their  Camp,  and 
Jchan  to  be  flain  ;  and  'till  this  be  done  they  will    be  in   Trouble. 
*Tis  not  God's  Defign  that  Men  fliould  obtain   Affurancc  in  any  o- 
ther  W.iy,  than  by  mortifying  Corruption,  and  encreafuig  in  Grace, 
r.nd  obtaining  the  livelyExercifcs  of  it.    '  And  altho'  Self- Examination 
be  a  Duty  of  great  Ufe  and  Importance,  and  by  no  Means  to  be  neg- 

IciSted  . 


Part  III.  of  gracious  Affcdlions.  f^ 

le6led  ;  yet  \t  is  not  the  principal  Means,  by  which  the  Saints  do  get 
SatisfdcSlion  of  their  good  Eftate.  Aflurance  is  not  to  be  obtain'd  fo 
much  by  Self-  Examination^  as  by  A6lim.  The  Apoftle  Paul  fought 
Afibrance  chiefly  this  Wav,  QWtnhy  forgetting  the  Things  that  were 
behind  ^  and  reaching  frth  unto  thofe  Things  that  were  before^  P'^^ffi'^g  ^^' 
wards  the  Mark  for  the  Prixe  of  the  high  Calling  of  God  in  Chrijl  Je- 
fiis  ;  if  by  any  Means  he  might  attain  unto  the  RefurreSiion  of  the  Dead, 
And  it  was  by  this  Means  chiefly  that  he  obtarn'd  Aflfuriuice,  i  Cor. 
9.  26.  /  therefore  fo  run,  as  not  uncertainly.  He  obtain'd  AfTurance 
of  winning  the  Prize,  more  b/  running,  than  by  confedering.  The 
Sivifinefs  of  his  Pace,  did  more  towards  his  Aflliranre  of  a  Conqueft, 
thr.n  the  StriSfnefs  of  his  Examination.  Giving  all  Diligence  to  grow 
in  Cirace,  by  adding  to  Faith,  Vertue,  ^c.  is  the  Direction  tliat  the 
Apoftle  Peter  gives  us,  for  making  our  Calling  and  E legion  fure^  and 
having  an  Entrance  minijlred  to  us  abundantly,  into  Chriji's  everlajling 
Kingdom  ;  ficrnifving  (o  us,  th:it  vvirhout  this,  our  Eyes  will  be  dim, 
and  we  ihall  be  as  Men  in  the  Dark,  that  cannot  pi  linly  fee  Things 
paft  or  to  cume,  eith(-r  the  P^orgivenefs  of  our  Sins  paft,  or  our  hea- 
venly Inheritance  that  is  future,  and  far  off,  2  Pet.  i.  5,— ii.   j 

Therefore,  tho*  good  Rules  to  diitinguifh  true  Grace  from  Coun- 
terfeit, may  tend  to  convince  H\'pocrites,  and  be  of  great  Ufe  to  the 
Saints,  in  many  Refpe£t^  ;  and  among  other  Benefits,  may  be  very 
ufeful  to  them  to  remove  many  needlefs  Scruples,  and  eftablifh  their 
Hope  ;  vet  I  am  far  from  pretending  to  lay  down  any  fuch  Rules,  as 
fhall  be  fufliicient  of  themfelves,  without  other  Means,  to  enable  all 
true  Saints,  to  fee  their  good  Eftate,  or  as  fuppoling  they  fhould  be 
the  principal  Means  of  their  Satisfadlion. 

3.  Nor  is  there  much  Encouragement,  in  the  Experience  of  pre- 
fent  or  paft  Times,  to  lay  down  Rules  or  Marks  to  diftinguifh  be- 
tween true  and  falfe  AfFedtions,  in  Hopes  of  convincing  any  confidc- 
rable  Number  of  that  Sort  of  Hvpocrites,  who  have  been  deceived 
with  great  falfe  Difcoveries  and  AfFedlions,  and  are  once  fettled  in  a 
falfe  Confidence,  and  high  Conceit  of  their  own  fuppoftd  great  Ex- 


"  The  Way  to  know  your  Godlinefs,  is  fo  renew  the  vifible 
"  Exercifes  of  Grace  '\  —The  more  the  vifible  Exercifcs  of 
*'  Grace  are  renewed, the  more  certain  you  will  be.  The  more 
<«  frequ'ntly  thefe  Ac^ino;s  are  renewed,  the  more  abiding  and 
"  confirmed  your  AiTurance  will  be  '*.  — -  ''  The  more  Mens 
<'  Grace  is  multiplied,  the  more  th-.-ir  Peace  is  multiplied  ;  2 
<'  Pet.  I.  2.  Grace  and  Peace  be  mulf^-hlifid  unto  you,  thmugh  the 
«'  Knowledge  ofGcdandJefus  Chrijl  our  Lord  *\  Stoddard's 
Way  to  know  Sincerity  and  Hypocrify,  p.  139,  and  14'?. 

periences 


92  The  fir  ft  Sig?i  Part  III. 

pcricnces  and  Privileges.  SuchHypocrites  are  fo  conceited  of  their'own 
Wifdom,&  fo  blinded  &  hardened  with  a  very  greatSelf-Righteoufnefs, 
(but  very  fubtil  and  fecret,  under  the  Difguife  of  great  Humility) 
and  fo  invinceable  a  Fondnefs  of  their  pleafmg  Conceit,  of  their  great 
Exaltation,  thatitufually  fignifies  nothing  at  all,  to  lay  before  them 
the  moft  convincing  Evidences  of  their  Hypocrify.  Their  State  is 
indeed  deplorable,  and  next  to  thofe  that  have  committed  the  unpar- 
donable Sin.  Some  of  this  Sort  of  Perfons  feem  to  be  moft  out  of 
the  Reach  of  Means  of  Conviction  and  Repentance.  But  yet  the 
laying  down  good  Rules  may  be  a  Means  of  preventing  fuch  Hypo- 
crites, and  of  convincing  many  of  other  Kinds  of  Hypocrites:  And 
God  is  able  to  convince  even  this  Kind,  and  his  Grace  is  not  to  be 
limited,  nor  Means  to  be  neglected.  And  bcfides,  fuch  Rules  may 
be  of  Ufe  to  the  true  Saints,  to  detect  falfe  AfFeftions,  which  they 
may  have  mingled  with  true.  And  be  a  Means  of  their  Religion*s 
becoming  more  pure,  and  likeGold  tried  in  the  Fire. 

Having  premlfed  thefe  Things,  I  now  proceed  directly  to  take  no- 
tice of  thofe  Things  in  which  true  rcligiousAffedlions  are  diftinguifh- 
cd  from  falfe. 

I.  AfFedions  that  are  truly  fpiritual  and  gracious,  do  arlfe  from 
thofe  Influences  and  Operations  cm  the  Heart,  which  are  fpiritual^ 
fuper-natural  and  divine, 

I  will  explain  what  I  mean  by  thefe  Terms,  whence  will  appear 
their  Ufe  to  diftinguifh  between  thofe  AfFe£Hons  which  are  fpiritual, 
and  thofe  which  are  not  (o. 

We  find  that  true  Saints,  or  thofe  Perfons  who  are  fanftiiied  by  the 
Spirit  of  God,  are  in  the  new  Teftament  called  fpiritual  Perfons. 
And  their  being^p/r/Vw^/  is  fpokcn  of  as  their  peculiar  Chara£ler,  and 
that  wherein  they  are  diftinguifhed  from  thofe  who  are  not  fanClified. 
This  is  evident  becaufe  thofe  who  are  fpiritual  are  fet  in  Oppofition 
to  natural  Men,  and  carnal  Men.  Thus  the  fpiritual  Man,  and  the 
natural  Man,  are  fet  in  Oppofition  one  to  another  ;  i  Cor.  2.  14, 
15.  The  natural  Man  receiveth  not  the  Things  of  the  Spirit  ofGody  for 
they  are  FooIiJJmefs  unto  him  ;  neither  can  he  know  them  ;  hecaufe  they  are 
fpiritually  difcerned.  But  he  that  is  fpiritual  judgeth  all  Things.  The 
Scripture  explains  it  felf  to  mean  an  ungodly  Man,  or  one  that  has 
no  Grace,  by  a  natural  Man  :  Thus  the  Apoftle  Jude^  fpeaking  of 
certain  ungodly  Men^  that  h;id  crept  in  unawares  among  the  Saints, 
Vetfe  4.  cf  his  Epiftle,  fays,  Verfc  19.  Thefe  are  fcnfual,  having  not 
the  Spirit  This  the  Apoftle  gives  as  a  Reafon  why  they  behaved 
themfelvcsinfiich  a  wicked  Manner  as  he  had  defcribed. Here  theWorJ 
tranflaled  fcnfinl^  in  the  Original  is  -^J/'j^t^O'  ;  which  is  the  very  fame, 
which  in  thofe  Verfes  in  1  Cor,  Chap.  2.  is  tranflated  natural.     In 

the 


Part  III.  •  oj  gracious  Affedtiom.  9  -^ 

the  like  Manner,  in  the  Continuation  of  the  fame  Difcourfe,  in  the 
next  Verfc  but  owz^  fpiritual  Men  are  oppofed  to  carnal  Men  \  which 
the  Conncdion  plainly  Ihews  mean  the  fame,  as  fpiritual  Aien  and 
natural  A'Jen^  in  the  foregoing  Verfes  ;  jind  /,  Bretkren^could  not  fpcak 
witoyAi,  as  ufito  fpiritual,  but  as  unto  carnal  ;  /.  e.  as  in  a  great  Mea- 
fure  unfin<Slified.  That  by  carnal  the  Apodle  means  corrupt  and  un- 
faii«51:  Bed,  is  abundantly  evident,  b\  Rom.  7.  25.  and  8.  1,4,  5.  6, 
7,  8,  9,  12,  13.  Gal.  5.  16,  to  the  End.  Col.  2.  18.  Now  there- 
fore, it  by  natural  and  carnal,  in  thefe  f'exts,  he  intended  unjan^iified  ; 
then  doubtlefs  by  fpiritual,  which  is  oppofed  thereto,  is  mc-dut  Jan^^ii- 
jicd  and  gracious. 

And  as  the  Saints  arc  called  fpiritual  in  Scripture,  fo  wcalfo  find 
that  there  are  certain  Piopcrtics,  Qiialities,  ar.d  Principles,  that  have 
the  fame  Epithet  given  them.  So  we  read  of  a  fpiritual  Mir.d., 
Rmi.  8.  6,  7.  and  of  fpiritual  IPijdom,  Col.  i.  9.  and  of  Jpiriiual 
Blejjings,  Eph.  I.  3. 

Now  it  may  be  ubfcrved    that  the   Epithet   fpiiitual^   in   thefe  and 
other  parallel  Texts  of  the  new  Tefbment,  is  not  ufed  to  fignify  any 
Relation  of  Perfons  or  Things  to  the  Spirit  or  Soul  of  Man,    as  the  fpi- 
ritual Part  of  Man,  in  Oppoiition  to  the  Body,  which  is  the   mateiial 
Part  :  Q^ialities  are  not  faid  to  be  fpiritud,    becaufe  they  have   their 
Seat  in  the  Soul,  and  not  in  the  Body  :  For  there  are   fome  Proper- 
ties that  the  Scripture  calls  carnal  or  flejhly.^  which  have  their  Seat  as 
much  in  the  Soul,  as  thofe  Properties  that  are  cAkd  fpiritual.     Thus 
it  is  with  Pride  and  Sclf-right-oufnefs,  and  a  Man's  truiiing  to  his  ov\n 
Wifdom,    which    the    Apuftie    calls  Jlcfjly  ;   Col.    2.  18.      Nor    are 
Things    called    fpiritual,    becaufe   they     are    converfant   about   thofe 
Things  that  are  immaterial,   and  not   corpi^rcal.     For   fo  was   the 
Wifdom  of  the   wife  Men.    and   Princes  of  this  World,    converfant 
about  Spirits,  and  immaterial  Beings  ;   which  yet  the  Apoftle    fpeaks 
of  as  natural  Men.,  totally  ignorant  of  thofe  Things  that  are  fpiritual^ 
I  Cor.  chap.  2.      But  ir  is  with  Relation  to  the  H:ly  Ghoji^   or  spirit 
ofGod^  that  Ptrrfons  or  Things  are  termed  (plricual,  in  the  New-Tef- 
t.imeiu-.      Spirity  as  the  vVrjrd   is   ufud  to  iignifv   the  third  Perfon  in 
the   Trinity,   is    the  Subfiantive,  ofwhictiis  formed   the  Adjedive 
fpiritual.,  in  the  holy  Scriptures.     Thus  Chriftians  are  called  fp  ritual 
Perfons,  becaufe  thev  are  born  of  the  Spirit,    and  becaufe  of  the    In- 
dwelling and  holy  Influences  of   the  Spirit   of  God   in    them.     And 
Tilings  are  called  fpiritual  as  related  to  cht]  Spirit  of  God  j    i  Cor.  2. 
13,  14.    Which  Thifigs  alfo  we  fpeak.,   not  in  the  Words   which    Mans 
IVifdvn  tcachethy  but  which  the  lidy  Ghoji  teacheth^   comparing  fpiritual 
Things  with  fpiritual     But  the  natural  Man  receiveth   not  the  Things  of 
the  Spirit  of  God.     Here  ihc  Apoftle  h-mfelf  exprefly  fignifies,  that  by 
fpiritual  Things.,  he  means  the  Things  of  the   Spirit  of  God.,    and  Things 
which  the  Holy  Ghojl  Uaiheth,     The  lame  is  yet  more  abundantly  ap_ 

paren 


94  1'he  firjl  Sign  Part  III. 

parent  by  viewing  the  whole  Context.  Again,  Rom.  8.  6.  To  be  car- 
nally minded  is  Death  :  Btd  to  be  fpirilually  minded  is  Life  and  Peace, 
The  Aportle  explains  what  he  means  b)  being  carnally  and  fpiritually 
minded,  in  what  follows  in  the  9th  Verfe,  and  (hews  that  by  being 
fpritually  minded,  he  means  a  having  the  Indwelling  and  holy  Influ- 
ences of  the  Spirit  of  God  in  the  Heart.  But  ye  are  not  in  the  Flefh, 
but  in  the  Spirit,  iffo  be  the  Spirit  of  God  dwell  in  you.  Now  if  any 
Alan  have  not  the  Spirit  of  Chriit,  he  is  none  of  his.  The  fame  is  evi- 
dent by  all  the  Context.  But  Time  would  fail  to  produce  all  the 
Evidence  there  is  of  this,  in  the  New-Teftamen. 

And  it  muft  be  here  obferved,  that  altho'  it  is  with  Relation  to  the 
Spirit  of  God  and  his  Influences,  that  Perfcns  and  Things  are  called 
fpiritual  ;  yet  not  all  thofe  Perfons  who  are  fuhie6i:  to  any  Kind  of 
Influence  of  the  Spirit  of  God,  are  ordinarily  called  fpiritual  in  the 
New-Teftament.  They  who  have  only  the  common  Influences  of 
God's  Spirit,  are  not  fo  called,  in  the  Places  cited  above,  but  only 
thofe,  who  have  the  fpecial,  gracious  and  faving  Influences  of  God's 
Spirit  :  As  is  evident,  becaufe  it  has  been  already  proved,  that  by 
fpiritual  Men  is  meant  godly  A4en,  in  Oppofition  to  natural,  carnal 
and  unfan<5lify'd  Men.  And  it  is  moft  plain,  that  the  Apoftle  by  fpi- 
ritually minded,  Rom.  8.  6.  means  gracioufly  minded.  And  tho'  the 
extraordinary  Gifts  of  the  Spirit,  which  natural  Aden  might  have,  are 
fometimes  called  fpiritual,  becaufe  they  are  from  the  Spirit  ;  yet  na- 
tural Men,  whatever  Gifts  of  the  Spirit  they  had,  were  not,  in  the 
ufual  Language  of  the  New-Te{^ament,  called  fpiritual  Perfons.  For 
it  was  not  by  Men's  having  the  Gifts  of  the  Spirit,  but  by  their  having 
the  Vertues  of  the  Spirit,  that  they  were  called  fpiritual  ;  as  is  appa- 
rent, by  Gal.  6.  I.  Brethren.,  if  any  Man  be  overtaken  in  a  Faulty  ye 
which  are  fpiritual  rejiore  fuch  an  one  in  the  Spirit  of  Meeknefs.  Meek- 
nefs  is  one  of  thofe  Vertue  which  the  Apoftle  had  juft  fpoken  of,  in 
the  Verfcs  next  preceeding,  (hewing  what  are  the  Fruits  of  the  Spirit. 
Thofe  Qt_jalifi cations  are  faid  to  be  fpiritual  in  the  Language  of  the 
New- Teftament,  which  are  truly  gracious  and  holy,  and  peculiar  to 
the  Saints. 

Thus  when  we  read  of  fpiritual  VVifdom  and  Undcrftanding  (  as  in 
Col.  I.  9.  JVe  defre  that  ye  may  be  filed  with  the  Knowledge  cf  his 
IVill^  in  all  Wifdom  and  fpiritual  Undcrfhnding.  )  Hereby  is  intend- 
ed tlut  Wifdom  vcliich  is  gracious,  and  from  the  fandifying  Influ- 
"cnces  of  the- Spirit  of  God.  For  doubtlefs,  hy  fpiritual  IVifdcm,  is 
,'iTi'eaat  that  wi.ich  is  oppofite  to  what  the  Scripture  calls  natural  IVif- 
.^dom  ;  as  the  fpiritual  A^an  is  oppofed  to  the  natural  Man.  And 
\herei"ore  fpiritual  Wifdom  is  doubtlefs  the  fame  with  that  Wifdom 
'which  Is  from  r.bove,  that  the  Apoftle  James  fpcaks  of,  Jam.  3.  17. 
The  IVifd^m  that  is  from  above ^  isfirjl  pure,  then  peaceable^  gentle.,  &c, 
for  this   the  Apoftle  oppofcs  to  natural   Wifdom,    Ver.    15.     This 

IVifdom 


Part  III.  of  gracious  Affections,  ^^ 

JViJdom  defcendeth  not  from  above  ^  but  is  earthly^  fenfual the   laft 

Word  in  the  Original  is  tiie  fame  that  is  tranflated  natural^  in   i    Cor. 

2.    14. 

So  that  altho*  natural  Men  maybe  the  SubjecSls  of  many  Influences 
of  the  Spirit  of  (jod,  as  is  evident  by  many  Scriptures,  as  Numb.  24. 
2.  I  Sam.  10.  10.  and  11.  6.  and  16.  14.  I  Cor.  13.  i,  2,  3, 
Heb.  6.  4,  5,  6.  and  many  others  ;  yet  they  are  not  in  the  Scnfe 
of  the  Scripture,  fpiriiual  Perfons  ;  neitlicr  are  any  of  thofe  EfF  £ls, 
common  Gifts,  Q^ialiiies  or  AffecSiions,  that  are  from  the  Influence 
of  the  Spirit  of  G'>d  upon  tlieni,  called  fpiritual  Things.  The 
great  Difference  lies  in  thefe  two  Things. 

I.  The  Spirit  of  God  is  given  to  the  true  Saints  to  dwell  in  them, 
as  his  proper  laftinir  Abode  ;  and  to  influence  their  Hearts,  as  a  Prin- 
ciple of  new  Nature,  or  as  a  divine  fupernatural  Spring  of  Life  and 
A6tion.  The  Scriptures  reprefent  the  Holy  Spirit,  not  only  as 
moving,  and  occafionally  influencing  the  Saints,  but  as  dwellirig  in 
them  as  hs  Temple,  his  proper  Abode,  and  everlaliiiig  Dwelling- 
Piace  ;  i  Cor.  3.  16.  2  Cor.  6.  16.  John  14.  16,  17.  And 
he  is  reprefented  as  being  there  fo  united  to  the  Faculties  of  the  S  >ul, 
tliat  he  becomes  there  a  Principle  or  Spring  of  new  Nature  and  Life. 

So  the  Saints  are  Hiid  to  live  by  Chrill  living  in  them,  Gal.  2.  20. 
Chrill  by  his  Spirit  not  only  is  in  them,  but  lives  in  them  ;  and  fo 
that  they  live  by  his  Life  ;  fo  is  his  Spirit  united  to  them,  as  a  Prin- 
ciple of  Life  in  them  ;  they  don't  only  drink  living  Water,  but  this 
living  IVater  becomes  a  JVell  or  Fountain  of  Water ^  in  \ht^o\x\^  fpringing 
up  into  fpiritual  and  everlajiing  Life^  John  4.  14.  and  thus  becomes  a 
Principle  of  Life  in  them  ;  ti^ts  living  Water,  this  Evangelitt  himfelf 
explains  to  intend  the  Spirit  of  God,  Chap.  y.  38,39.  The  Light 
of  the  Sun  of  Righteoufnefs  dc.n't  only  (bine  upon  them,  but  is  fo 
communicated  to  them  that  they  fhine  alfo,  and  become  little  Images 
of  that  Sun  which  (hines  upon  them;  the  Sap  of  the  true  Vine  is 
not  only  conveyed  into  them,  as  the  Sap  of  a  Tree  may  be  conveyed 
into  a  VefTcl,  but  is  c  nveyed  as  Syp  is  from  a  Tree  into  one  of  it's 
hving  Branches,  where  it  becomes  a  Principle  of  Life.  The  Spirit 
of  God  being  thus  communicated  and  united  to  the  Saints,  they  are 
from  thence  properly  denomin  ned  from  it,  -md  are  called  fpiritual. 

On  the  other  Hand,  tho*  the  Spirit  of  (lod  may  many  Ways  influ- 
ence natural  Men  ;  yet  becaufe  it  is  not  thus  communicated  to  them, 
as  an  indwelling  Principle,  they  don't  derive  any  Denomination  or 
Character  from  it  ;  for  there  being  no  Union  it  is  not  their  own. 
The  Light  may  (hine  upon  a  Body  that  is  very  dark  or  black;  and 
tho'  that  Body  be  the  Subj.  a  of  the  Light,  yet,  becaufe  the  Lieht 
becomes  no  Principle  of  Light  in  it,  fo  as  to  caufe  the  Body  to  Oime, 
hence  that  Body  don't  properly  receive  its  Denomination  from  it,  fo 

as 


96  .  1'hejirji  Sign  Part  III. 

as  to  be  called  a  lightfome  Body.  So  the  Spirit  of  God  aiEting;  upon 
the  Soul  only,  without  communicating  it  fclf  to  be  an  active  Principle 
in  it,  can't  denominate  it  fpiritual.  A  Body  that  continues  black, 
may  be  faid  not  to  have  Lights  tho*  the  Light  (hines  upon  it  ;  fo  na- 
tural Men  are  faid  not  to  have  the  Spirit,  ]ude  T9.  fcnfual,  or  natural 
(  as  the  Word  is  elfe where  render 'd  )  having  not  the  Spirit, 

2.  Another  Reafon  why  the  Saints  and  their  Vertues  are  called 
fpiritual,  (  which  is  the  principal  Thing  )  is  that  the  Spirit  of  God, 
dwelling  as  a  vital  Principle  in  theirSouls,  there  produces  thofe  Effed^s 
wherein  he  exerts  and  communicates  himfelf  in  his  own  proper  Nature, 
Holinefs  is  the  Nature  of  the  Spirit  of  God,  therefore  he  is  called  in 
Scripture  the  Holy  GhoJ}.  Holinefs,  which  is  as  it  were  the  Beauty 
and  Sweetnefs  of  the  Divine  Nature,  is  as  much  the  propei  Nature 
of  the  Holy  Spirit,  as  Heat  is  the  Nature  of  Fire,  or  Sweetnefs  was 
the  Nature  of  that  holy  anointing  Oil,  which  was  the  principal  Type 
of  the  Holy  Ghoft  in  the  Adofaick  Difpeniation  ;  yea,  I  may  rather 
fay  that  Holinefs  is  as  much  the  proper  Nature  of  the  Holy  Ghoft,  as 
Sweetnefs  was  the  Nature  of  the  fweet  Odour  of  thaiOintment.  The 
Spirit  of  God  fo  dwells  in  the  Hearts  of  the  Saints,  that  he  there,  as  a 
beed  or  Spring  of  Life,  exerts  and  communicates  himfelf,  in  this  his 
fweet  and  divine  Nature,  making  the  Soul  a  Partaker  of  God's  Beau- 
ty and  Chrilt's  Joy,  fo  that  the  Saint  has  truly  Fellowfliip  with  the 
Father,  and  with  his  Son  Jefus  Chrift,  in  thus  having  the  Communion 
or  Participation  of  the  Holy  Ghoft.  The  Grace  which  is  in  the 
Hearts  of  the  Saints,  is  of  the  {l\me  Nature  with  the  divine  Holinefs, 
as  much  as  'tis  pofTible  for  that  Holinefs  to  be,  which  is  infinitely  lefs 
in  Degree  ;  as  the  Bri^htnefs  that  is  in  a  Diamond  which  the  Sun 
fhines  upon,  is  of  the  fame  Nature  with  the  Brightnefs  of  the  Sun, 
but  only  that  it  is  as  nothing  to  it  in  Degree.  Therefore  Chrift  fays, 
John  3.  6.  That  which  inborn  of  the  Spirit  is  Spirit;  i.  c.  the  Grace 
that  is  begotten  in  the  Hearts  of  the  Saints,  is  fomething  of  the  fame 
Nature  with  that  Spirit,  and  fo  is  properly  called  a  fpiritual  Nature  ; 
after  the  fame  Manner  as  that  which  is  born  of  the  Flefh  is  Flefh,  or 
that  which  is  born  of  corrupt  Nature  is  corrupt  Nature. 

But  the  Spirit  of  (lod  never  Influences  the  Minds  of  natural  Men 
after  this  Manner.  Tho'  he  may  mfluence  them  many  Ways,  yet  he 
never,  in  anv  of  his  Influences,  communicates  himfelf  to  them  in  his 
own  proper  Ncjturc.  Indeed  he  never  a6fs  difagreably  to  his  Nature, 
either  on  the  Minds  of  Saints  or  Sinners  :  But  the  Spirit  of  God  may 
a6t  upon  Men  acrrcablv  to  his  own  Nature,  and  not  exert  his  proper 
Nature  in  tl  e  Acfts  and  Fxercifes  of  their  Minds  :  The  Spirit  of  God 
may  a6t  {o,  that  his  Actions  may  be  agreahle  to  his  Nature,  and  yet 
may  not  at  all  communicate  himfelf  in  his  proper  Nature,  in  the  Ef- 
fect of  that  Aaion.     Thus,  for  Inftance,   the  Spirit  of  God  moved 

upon 


Part  III.      .-.qt  of  gracious  Affe6iio?js,  gj 

upon  the  Face  of  the  Waters,  and  there  was  nothing  difagreable  to 
hii  Nature  in  that  A(5lion  ;  but  yet  he  did  not  at  all  communicate 
himfcU"  in  that  A6tion,  there  was  nothing  of  the  proper  Nature  of  the 
Holy  Spirit  in  that  Motion  of  the  Waters.  And  fo  he  may  a£l  upon 
the  Minds  of  Men  many  Ways,  and  not  communicate  himfelf  any 
more  than  when  he  a6ls  on  inanimate  Things. 

Thus  not  only  the  Manner  of  the  Relation  of  the  Spirit,  who  Is  the 
Operator,  to  the  Subje6V,of  his  Operations,  is  different  ;  as  the  Spirit 
operates  in  the  Saints,  as  dwelling  in  them,  as  an  abiding  Principle  of 
A6lion,  whereas  he  doth  not  fo  operate  upon  Sinners  ;  but  the  Influ- 
ence and  Operation  itfelf'xs  different,  and  the  Ejfe5l  wrought  exceeding 
different.     So  that  ndt  only  the  Perfons  are  c^led  fpirituai,  as  having 
the  Spirit  of  God  dwelling  in  them  ;    but  thofe  Qualifications,   Affec- 
tions and  Experiences  that  are  wrought  in  them  by  the  Spirit,   are 
?i\{o  jpiritual,  and  therein  differ  vaftly  in  their  Nature  and  Kind  from 
all  that  a  natural  Man  is  or  can  be  the  Subjedt  of,  while  he  remains  in 
a  natural   State  ;  "and  alfo  from  all   that  Men  or  Devils  can  be  the 
Authors  of  :    'Tis  a  fpiritual  Work  in  this  high  Senfe  ;    and   there- 
fore above  all  other  Works  is  peculiar  to  the  Spirit  of  God.     There 
is  no  Work  fo  high  and  excellent  ;  for  there  is  no  Work  whereinGod 
does  fo  much  communicate  himfelf,   and  wherein  the  meer  Creature 
hath, in  fo  high  aSenfe,aParticipation  of  God  ;  fo  that  it  is  expreffed  in 
Scripture  by  the   Saints  being  made   Partakers  of  the  divine  Nature^ 
2  Pet.  1 .  4.  and  having  God  dwelling  in  them^  and  they  in  Gttd^  i  John 
4.   12,  15,    16.  and  Chap.   3.  2t.    and  having  Chrift  in  them,  John. 
17.   21.  Rom.   8.   10.  being  the  Temples  of  the  living  God,  2  Cor.   6. 
16.    living  by  Chriji's   Life,  Gal.  2.   20.    being  made  Partakers  of 
God's  Ho linefs,  Heb.    12.    10,   having  Chriji's  Love  dwelling  in  them^ 
John  17.   26.  having  his  Joy  fulf  lied  in  them,    John   17.   13.    feeing 
Light  in  God's  Light,  and  beif?g  made  to  drink  of  the  River  of  God^s 
Pleafures,    Pfal.   36.   8,  9.  having  Fellowjhip  with  God,  or  communi- 
cating and  partaking  with  him  (  as  the  Word  Tiginifies  )    i    John   i.   3, 
Not  that  the  Saints  are  made  Partakers  of  the  Effence  of  God,  and 
fo  zrc  Godded  with  God,  and  Chrijied  with  Chrift,  according  to  the 
abominable  and  blafphemous  Language  and  Notions  of  fomeHereticks  ; 
but,  to  ufe  the  Scripture  Phrafe,  they  are   made  Partakers  of  God's 
Fullnefs,  Eph.   3.    17,   18,    19.  John  i.   16.  that  is,  of  God's  fpi- 
ritual  Beauty  and  Happinefs,  according  to  the  Meafure  and  Capacity 
of  a  Creature  ;  for  (a  it  is  evident  the  Word  Fullnefs  fignifies  in  Scrip- 
tureLanguage.     Grace  in  the  Hearts  of  theSaints,  being  therefore  the 
moft  glorious  Work  of  God,  wherein  he  communicates  of  the  Good- 
nefs  of  his  Nature,  it  is  doubtlefs  his  peculiar  Work,  and  in  an  emi- 
nent Manner,  above  the  Power  of  all  Creatures.     And  the  Influences 
of  the  Spirit  of  God  in  this,  being  thus  peculiar  to  God,  and   being 
ihofe  wherein  God  does,  in  io  high  a  Manner,  communicate  himfelf, 

H  and 


9?  The  jirjl  Sign  Part.  III. 

and  make  the  Creature  Partaker  of  the  divine  Nature,  (  the  Spirit  of 
God  communicating  it  felf  in  its  own  proper  Nature  )  This  is 
what  I  mean  by  thofe  Influences  that  are  divine^  when  1  fay  that  truly 
gracious  Affe^'ions  do  arifefrom  thofe  Influences  that  are  fpiritual  and  di- 
vine. 

The  trueSaints  only  have  that  which  is  fpiritual ;  others  have  nothing 
which  is  divine,  in  the  Senfe  that  has  been  fpoken  of.  They  not  only 
have  not  thefe  Communications  of  the  Spirit  of  God  in  fo  high  a 
Degree  as  the  Saints,  but  have  nothing  of  that  Nature  or  Kind,  For 
the  Apoftle  ya?nes  tells  ui,  that  natural  Men  have  not  the  Spirit ;  and 
C^ift  teaches  the  Neceffity  of  a  New- Birth,  or  a  being  born  of  the 
Spirit,  from  this,  that  He  that  is  born  of  the  Flejhy  has  only  Flcjl:)^  and 
no  Spirit^  J^^^  3*  ^«  They  have  not  the  Spirit  of  God  dwelling  in 
them  in  any  Degree  ;  for  the  Apoftle  teaches,  that  all  who  have  the 
Spirit  of  God  dwelling  in  them  are  fome  of  his,  Rom.  8.  9,  10,  11. 
And  an  having  the  Spirit  of  God  is  fpoken  of  as  a  certain  Sign  that 
Perfons  fhall  have  the  eternal  Inheritance  ;  for  'tis  fpoken  of  as  the 
Earneft  of  it,  2  Cor.  i.  22.  and  5.  5.  Eph.  i.  14.  and  an  having 
any  Thing  of  the  Spirit  is  mentioned  as  a  fure  Sign  of  being  in  Chrifi", 

1  John  4.  I  ^.  Hereby  knozv  we  that  we  dwell  in  him,  heCaufe  he  hath 
given  us  of  his  Spirit.  Ungodly  A4en,  not  only  han't  fo  much  of  the 
divine  Nature  as  the  Saints,  but  they  are  not  Partakers  of  it  ;  which 
implies  that  they  have  nothing  of  it  ;  for  a  being  Partaker  of  the  di* 
vine  Nature  is  fpoken  of  as  the  peculiar  Priviledge  of  the  true  Saints, 

2  Pet.  I.  4.  Ungodly  Men  are  not  Partakers  of  God's  Holinefs^ 
Heb.  12.  10.  A  natural  Man  has  no  Experience  of  any  of  thofe 
Things  that  are  fpiritual  :  The  Apoille  teaches  us  that  he  is  fo  far 
from  it,  that  he  knows  nothing  about  them,  he  is  a  perfe6l  Stranger 
to  them,  the  Talk  about  fuch  Things  is  all  Foolifhnefs  and  Nonfenfe 
to  him,  he  knows  not  what  it  means,  i  Cor.  2.  14.  The  natural 
Alan  receiveth  not  the  Things  of  th^  Spirit  of  God ;  for  they  are  FooliJJ}- 
nefs  to  him  ;  neither  can  he  know  them  ;  becaufe  they  are  fpiritually  dij- 
cerned.  And  to  the  like  Purpofe  Chrift  teaches  us  that  the  World  is 
wholly  unacquainted  with  the  Spirit  of  God,  John  14.  17.  Even 
the  Spirit  of  Truth.,  whom  the  World  cannot  receive:,  becaufe  it  feeth  him 
not,  neither  knoweth  him.  And  'tis  further  evident,  that  natural  Men 
have  nothing  in  them  of  the  fame  Nature  with  the  true  Grace  of  the 
Saints,  becaufe  the  Apoftle  teaches  us  that  thofe  of  them  who  go  fur- 
theft  in  Religion,  have  no  Charity.,  or  true  chriftian  Love,  i  C<7r.Chap. 
13.  So  Chrift  elfewhere  reproves  thePhari fees,  thofe  high  Pretenders 
to  Religion,  that  they  had  not  the  Love  of  God  in  thern.,  John  5.  42. 
Hence  natural  Men  have  no  Communion  or  Fcllowlhip  with  Chrift, 
or  Participation  with  him,  (as  thefe  Words  fignify)  for  this  is  fpoken 
of  as  the  peculiar  Privilege  of  the  Saints,  i  John  i.  3.  together  with 
Vcrfe  6,  7.   and   i  6>,  i.  8,  9.     And  tlie  Scripture  fpeaks  of  the 

actual 


Part  III.  of  gracious  AfcSiidns,  ^^ 

actual  Being  of  a  gracious  Principle  in  the  Soul,  tho*  in  itt  firft  be- 
ginning, as  a  Seed  there  planted,  as  inconfiftent  with  a  Man's  being  a 
Sinner,  i  John  3.  9.  And  natural  Men  are  reprefent^d  in  Scripture 
as  having  no  fpiritual  Light,  no  fpiriti'al  Life,  and  no  fpiritual  Being  ; 
and  therefore  Converfion  is  often  compared  to  opening  the  Eyes  of 
the  Blind,  raifing  the  Dead,  and  a  Work  of  Creation,  (wherein  Crea- 
tures are  made  entirely  new)  and  becoming  new  born  Children. ' 

From  thefc  Things  it  is  evident,  that  thofe  gracious  Influences 
which  theS^ts  are  theSubjedts  of,  &  theEffc(Sls  of  God'sSpirit  whiclf 
they  experience,  are  entirely  above  Nature,  altogether  of  a  different 
Kind  from  any  Thing  that  Men  find  within  themfelves  by  Nature,  or 
only  in  the  Exercifc  of  natural  Principles  ;  and  are  Things  which  no 
Improvement  of  thofe  Qualifications,  or  Principles  that  are  natural, 
no  advancing  or  exalting  them  to  higher  Degrees,  and  no  Kind'  of 
Ccmpofition  of  them,  will  ever  bring  Men  to  ;  becaufe  they  not  only 
differ  from  what  is  natural,  and  from  every  Thing  that  natural  Men 
experience,  in  Degree  and  Circumfbnces  ;  but  alfo  in  Kind  ;  and 
are  of  a  Nature  valtiy  more  excellent.  And  this  is  what  I  mean  by 
fupcrnatural^whfin  I  fay,  ihzt.  gracious  Jffc{fions  are  from  thofe  Influences 
that  are  fupernatiiral.  •  ' 

From  hence  it  follows,  that  in  thofe  gracious  Exercifes  and  Affec- 
tions which  are  wrought  in  the  Minds  of  the  Saints,  thro'  the  faving 
Influences  of  the  Spirit  of  God,  there  is  a  new  inward  Perception 
or  Senfation  of  their  Minds,  entirely  different  in  its  Nature  and  Kind, 
from  any  Thing  that  ever  their  Minds  were  the  Subje^s  of  before 
they  were  fandified.  For  doubtlefs  if  God  by  his  mighty  Power 
produces  fomething  that  is  new,  not  only  in  Degree  and  Circum- 
Ifances,  but  in  its  whole  Nature,  and  that  which  could  be  produced 
by  no  exalting,  varying  or  compounding  of  what  was  there  before, 
or  by  addmg  any  Thing  of  the  like  Kind  ;  I  fay,  if  God  produces 
fomethmg  thus  new  in  a  Mind,  that  is  a  perceiving,  thinkincr,  con- 
fcious  Thing  ;  then  doubtlefs  fomething  entirely  new  is  felt,  or  per- 
ceived, or  thought ;  or,  which  is  the  fame  Thing,  there  is  fome  new 
Senfation  or  Perception  of  the  Mind,  which  is  entirely  of  a  new  Sort, 
and  which  could  be  produced  by  no  exalting,  varying  or  compound- 
ing of  that  Kmd  of  Perceptions  or  Senfations  which  the  Mind  had 
before  ;  or  there  is  what  fome  Metaphyficians  call  a  mwfmple  Idea. 
IfCirace  be,  m  the  Senfe  above  defcribcd,  an  entirely  new  K^nd  of 
Prmciple;  then  the  Exercifes  of  it  are  alfo  entirely  a  new  Kind  of 
Exercifes.  And  if  there  be  in  the  Soul  a  n^w  Sort  of  Exercifes  which 
It  ]<^  confcious  of,  which  the  Soul  knew  nothing  of  before,  and  which 
no  Improvement,  Compofition  or  Management  of  what  it  was  before 
confcious  or  fcnfible  of,  could  produce,  or  any  Thing  like  it ;  then 
It  follows  that  the  Mind  has  an  entirely  new  Kind  of  Perception  or 
Senfation  ;  ai)d  here  is,  as  it  were,  a  ntyf  fpiritual  Senfe  that  the 

H  2  Mind 


lOO  "fhejir/i  Stgn  Part  III. 

Mind  haa^  or  a  Principle  of  new  Kind  of  Perception  or  fpiritual 
Senfatign^  which  is  in  its  whole  Nature  different  from  any  former 
Kinds  of  Senfation  of  the  Mind,  as  Tafting  is  diver fe  from  any  of 
the  other  Senfes  ;  and  fomething  is  perceived  by  a  true  Saint,  in  the 
Exercife  of  this  new  Senfe  of  Mind,  in  Ipiritual  and  divine  Things, 
as  entirely  diverfe  from  any  Thing  that  is  perceived  in  them,  by  na- 
tural Men,  as  the  fweet  Tafle  of  Honey  is  diverfe  from  the  Ideas 
Men  get  of  Honey  by  only  looking  on  it,  and  feeling  of  it.  So  that 
the  fpiritual  Perceptions  which  a  fandified  and  fpiritual  Perfon  has, 
are  not  only  diverfe  from  all  that  natural  Men  have,  after  the  Man- 
ner that  the  Ideas  or  Perceptions  of  the  fameSenfe  may  differ  one  from 
another,  but  rather  as  the  Ideas  and  Senfations  of  different  Senfes  do 
differ.  Hence  the  Work  of  the  Spirit  of  God  in  Regeneration  is 
often  in  Scripture  compared  to  the  giving  a  new  Scnie^  giving  Eyes 
to  fee,  and  Ears  to  hear,  unftopping  the  Ears  of  the  Deaf,  and  operf- 
Ing  the  Eyes  of  them  that  were  born  Blind,  and  turning  from  Dark- 
nefs  unto  Light.  And  becaufe  this  fpiritual  Senfe  is  immenfely  the 
moft  noble  and  excellent,  and  that  without  which  all  other  Principles 
of  Perception,  and  all  our  Faculties  are  ufelefs  and  vain  ;  therefore 
fhe  giving  this  new  Senfe,  with  the  bleffed  Fruits  and  Effects  of  it  in 
the  Soul,  is  compared  to  a  raifing  the  Dead,  and  to  a  new  Creation. 

This  new  fpiritual  Senfe,  and  the  new  Difpofuions  that  attend  it, 
are  no  new  Faculties,  but  are  new  Principles  of  Nature.  I  ufe  the 
Word  Principles,  for  want  of  a  Word  of  a  more  determinate  Signifi- 
cation. By  a  Principle  of  Nature  in  this  Place,  I  mean  that  Foun- 
dation which  is  laid  in  Nature,  either  old  or  new,  for  any  particular 
Manner  or  Kind  of  Exercife  of  the  Faculties  of  the  Soul  ;  or  a  natu- 
ralHabit  orFoundation  for A6lion, giving  aPerfon  Ability  &Difpofition 
to  exert  thcFacuities  inExercifes  of  fuch  acertainKind  ;  fothat  to  ex- 
ert theFaculties  in  thatKind  of  Exercifes,maybe  faid  to  be  hisNature. 
So  this  new  fpiricualSenfe  is  not  a  newP'aculty  of  Underftanding,but  it 
is  a  new  Foundation  laid  in  theNature  of  the  Soul,  for  a  new  Kind  of 
Exercifes  of  the  fame  Faculty  of  Underfland ing.  So  that  new  holy 
Difpofitions  of  Heart  that  attends  this  new  Senfe, is  not  a  new  Faculty 
of  Will,  but  a  Foundation  laid  in  the  Nature  of  the  Soul,  for  a  new 
Kind  of  Exercifes  of  the  fame  Faculty  of  Will. 

The  Spirit  of  God,  in  .^11  his  Operations  upon  the  Minds  of  natural 
Men,  only  moves,  impre  ffes,  aflilis,  improves,  or  fome  Way  a6ts  up- 
on natural  Principles ',  but  gives  no  new  fpiritual  Principle.  Thus 
^vhen  the  Spirit  of  God  gives  a  natural  Man  Vifions,  as  he  did  Balaam, 
he  only  impreiles  a  natural  Principle,  viz,  the  Senfe  of  feeing,  imme- 
diately exciting  Ideas  of  that  S^nfe  ;  but  he  gave  no  new  Senfe  ;  nei- 
ther was  there  any  Thing  fupernatural,  fpiritual  or  divine  in  it.  So 
if  the  Spirit  of  God  impreiTcs  on  a  Man's  Imaginfition,  either  in  a 

Dream, 


Part  III.  of  gracious  AffeSiiom,  loi 

Dream,  or  when  he  is  awake,  any  outward  Idezrs  of  any  of  theSenfes, 
eiilicr  \'oiccs,  or  Shnpcs  and  Colours,  'tis  only  exciting  Ideas    of  the 
r.iiTie  Kind  that   he  has    by  natural  Principles  and  Senfcs.      So  if  God 
reveals  to  any  natural  Man,  any  fccret  Fa6t  j   as  for  Inftance,  feme- 
thing  that  he  iliall  hereafter  fee  or  hear  ;   this  is  not  infufing  or  exerci- 
iing  any  new  fpiritual  Principle, or  giving  the  Ideas  of  any  new  fpiri- 
tual  Scnfe  ;   'tis  only  impreiling,   in  an    extraordmary   Manner,    the 
Ideas  that  will  hereafter  he   received   by    Sight  and  Hearing.      So  in 
the  more  ordinary  Influences  of  the  Spiiit  of  God  on  itic  Hearts  of 
Sinners, he  only  aliiils  natural  Piinciplcs  to  do  the  f^meVv^ork  tea  grca;- 
crDcgree,  which  they  dn  of  themfelvcs  byNature.  Thus  the  S'piritof 
God  bv  his  common  Influences  may  afTid  Men's  natural  Jngeniclity, 
as  he  affilled  Bezaleel  and  Aholiah  in  the  curious  Works  of  the  Taber- 
nacle :   To  he  may  afTift  Mens  natural   Abilities   in    political  Affairs, 
and  improve  their  Courage,  and  other  natural  Qi^ialifications  \  as  he  if. 
faid  to  h:iveput  hisi.pirit  on  the  feventy Elders,  ^  onSanI,  To  ,  •»  to gius 
him  miother  Heart  :   fo  God  may  greatly  allift  natural  Men's  Pveajon, 
in  their  Reafoning  about  fecular  Things,   or  about    the  Dedfnnes  of 
Religion,  and  may  greatly  advance  the  Clearnefs  of  their  Apprehen- 
fions  and  Notions  of  Tilings  of  Religion  in   many  Refpcdls,   without 
giving  any  fpiritual  Senfe.     So  in  thofe  Awakenings  and  Convictions 
that  natural  Men  may  have,  God  only  ^fTifts  Confcitnce,  uliich  is  a 
natural  Principle,  to  60  that  Work  in  a  further  Degree,  which  it  na- 
turally does.     Confcience  naturally  gives  Men  an   Apprehenfion  of 
Right  and  Wrosg,  and  fuggefts  the  Relation  there  is  between  Right 
and  Wrong,  and  a  Retribution  :  The  Spirit  of  God  aflids  Mcn'sCon- 
fciences  to  do  this  in  a  greater  Degree,  helps  Confcience  againff  the 
ftupifying  Infiuence  of  worldly   C^bjecSts   and    their  Lud?.^    And  fo 
there  are   many  other  Wa)s  might  be   mention'd  wherein  the  Spirit 
a^s  upon,  a/Tifls  and  mxoves  n^-tural  Principles  ;  but  after  all,  'tis  no 
more  than  Nature  moved,  aded  and  improved;  here  is  nothing   fu- 
pcrnatural  and  divine.     But  theSpirit  of  God  in  his  fpirituallnfiuenccs 
on  the  Hearts  of  his  Saints,  operates   by  infufing    or  excrcifing  nev/, 
divine  and  fupernaturalPrinciples  ;  Principles  which  are  indeed  a  new 
and  fpiritual  Nature,  and  Principles  valtly  more  noble    and  excellent 
than  aJl  that  is  in  natural  Men. 

From  what  has  been  faid  it  follows,  that  all  fpiritual  and  gracious 
Affcdlions  are  attended  with,  and  do  arife  from  fome  Apprehenlion, 
Ideaor  Senfation  of  Mind,  which  is  in  its  whole  Nature  d'fferent,yea 
exceeding  difl:erent  from  all  that  is  or  can  be  in  the  Mind  of  a  natural 
Man  ;  and  which  tiie  naturalMan  difcerns  nothing  of,and  hasnoA'Ian- 
ner  of  Idea  of,  (agreeable  to  i  Cor.  2.  14.)  and  conceives  of  no  more 
than  aMan  without  theSenfe  of  Tafting  can  conceive  of  the  fwcetTaflu 
of  Honey,  or  a  Man  without  rhe  Senfe  of  Hearing  can  conceive  of  the 
Melody  of  a  Tune,  or  a  Man  born  Blind  can  have  a  Notion  of  the 
Beauty  of  the  Rainbow. 

H  3  But 


:ios>  T'he  Jirjl  Si^i  Part  III. 

But  here  two  Things  muft  be  obferved  In  order  to  the  right  Under- 
ftanding  of  this. 

I.  On  the  one  Hand  it  muft  be  obferved,  that  not  every  Thing 
which  in  any  Rcfpe6l  appertains  to  fpiritual  Aft'ccftions,   is  new   and 
entirely  different  from  what  natural  Men  can  conceive  of,  and  do  ex- 
perience ;  fome  Things  are  common  to  gracious  Affeclions  with  o- 
ther  Affe(£^ions  ;   many  Circumrtances,    Appendages  and  Effcfts   are 
common.     Thus  a    Saint*s  Love  to  God    has  a  great  many  Things 
appertaining  to  it,  which  are  common  wirh.  a  Man's  natural  Love  to 
a  near  Relation  :   Love  to  God  makes  a  Man  have  Defires  of  the  Ho- 
ilour  of  God,   and  a  Defire  to  pleafe  him  ;   fo  does   a  natural  Man's 
Love  to  his  Friend  make  him  defire  his  Honour,  and  defire  to  pleafe 
him  :  Love  to  God  caufes  a  Man  to  delight  in  the  Thoughts  of  God, 
and  to  delight  in  the  Frefence  of  God,    and  to  defire   Conformity  to 
God,  and  the  Enjoyment  of  God  ;  and  fo  it  is  with  a  Man*s  Love  to 
his  Friend  ;  and  many  other  Things  might  be  mention'd  which  are 
common  to  both.     But  yet  that  Idea  which  the  Saint  has  of  the  Love- 
lincfs  of  God,  and  thatSenfation,  and  that  Kind  of  Delight  he  has  in 
that  View,  which  is  as  it  were  the  Marrow  and  QuintefTence  of  his 
Love,  is  peculiar,  and  entiiely  diverfc  from  any  Thing  that  a  natural 
Man  has,  or  can  have  any  Notion  of.      And  even  in  ihofeThings  that 
Teem  to  be  common,  there  is  fomething  peculiar  :  Both  fpiritualLove 
and  Natural,  caufe  Defircs  after  the  Objed  beloved  ;  but  they  ben't 
the  fame  Sort  of  Defires  ;  there  is  a  Senfation  of  Soul  in  the  fpirit-jal 
Defires  of  one  that  loves  God,  which  is  entirely  different  from  all  na- 
tural Defires  :  Both  fpiritual  Love  and  natural  Love  are  attended  with 
Delight  in  the  Obje6l  beloved  ;  but  the  Senfations  of  Delight  are  not 
the  fame,  but  entirely  and  exceedingly  diverfe.     Natural  Men  may 
have  Conceptions   of  many  Things  t2bout  fpiritual    AffecSlicns ;   but 
there  is  fomething  in  them  which  is  as  it  were  the  Nucleus,  or  Kernel 
of  them,  that  they  have  no  more  C^onceptions  of,  than  one  born  blind 
has  of  Colours, 

It  may  be  clearly  illuftrated  by  this  :  We  will  fuppofe  two  Men  ; 
one  is  born  without  the  Senfe  of  Tailing,  the  other  has  it ;  the  latter 
loves  Honey,  and  is  grea-tly  delighted  in  it  becaufe  he  knows  the  fweet 
Tafte  of  it  ;  the  other  loves  certain  Sounds  and  Colours :  The  Love 
of  each  has  many  Things  that  appertain  to  it,  v.'hich  is  common  ;  it 
eaufes  both  to  Defire  and  Delight  in  the  ObjecSl  beloved,  and  caufts 
Grief  when  it  i<;  abfcnt,^V.—  :  But  yet,  that  Idea  or  Senfation  which 
he  who  knows  the  Tafie  of  Honey,  has  of  its  Excellency  and  Sweet- 
ncfs,  thit  is  the  Foundation  of  his  Love,  is  entirely  different  from  any 
Thing  the  other  has  or  can  have  ;  and  that  Delight  which  he  has  in 
Honey,  is  wholly  diverfe  I'rom  anv  Thing  that  the  other  can  conceive 
of;  the'  they  both  delight  in  their  beloved  Objc6ls.  So  both  thefe 
Perfons  may  in  fome  Refpe<£ls  love  the  fame  Objeft  :  The  one  may 
bve  a  delicious  Kind  of  Fruit,  which  is  beautiful  to  the  Eye,  and  of  a 

delicious 


Part  III.  of  religious  jlffe&iofis,  103 

delicious  Taftc  ;  not  only  becaufe  he  has  feen  it's  pleafant  Colours, 
but  knows  it's  fweet  Tafte  ;  the  other,  perfedlly  ignorant  of  this, 
loves  it  only  for  its  beautiful  Colours  :  There  are  many  Things  feem, 
in  fome  Refpe<51:,  to  be  common  to  both  ;  both  love,  both  delire,  and 
both  delight ;  but  the  Love,  and  Defirc,  and  Delight  of  the  one,  is 
altogether  divcife  from  that  of  the  other.  The  Difference  between 
the  Love  of  a  natural  Man  and  fpiritual  Man  is  like  to  this  ;  but  only 
it  muft  be  obferved,  that  in  one  Rcfpcdt  it  is  vaftly  greater,  vi^..  that 
the  Kinds  of  Excellency  which  are  perceived  in  fpiritual  Objects,  by 
thefe  different  Kinds  of  Pel  fons,  are  in  themfelves  vaftly  more  di- 
^'erfe,  than  the  different  Kinds  of  Excellency  perceived  in  delicious 
Fruit,  by  a  fnfihig  and  a  tajfclefs  Man  ;  and  in  another  Refpetl 
it  may  not  be  fo  great,  viz.  as  the  fpiritual  Man  may  have  a  fpiritual 
Senfe  or  T?.fic,  to  perceive  that  divine  and  moff  peculiar  Excellency, 
but  in  fmall  Beginning?,  and  in  a  very  imperfecSl  Degree. 

2.  On  the  other  Hand,  it  muft  be  obferved,  that  a  natural  Man 
may  have  thofc  religious  Apprehenfions  and  Affections,  which  may  be 
in  many  Refptcb  very  new  and  furprifuig  to  him,  and  what  before 
he  did  not  conceive  of  ;  and  yet  what  he  experiences  be  nothing  like 
the  Exercifcs  of  a  Principle  of  new  Nature,  or  the  Scnfations  of  a  new 
fpiritual  Senfe  :  His  Afl'^^(5lions  may  be  very  new,  by  extraordinarily 
moving  natural  Principles,  in  a  very  new  Degree,  and  with  a  great 
many  new  Circumftances,  and  a  new  Co-operation  of  natural  Affec- 
tions, and  a  new  Comnofuion  of  Ideas ;  this  may  be  from  fome  extra- 
ordinary powerful  Influence  of  Satan  and  fome  great  Dclufion  ;  but 
there  is  nothing  batNature  extraordinarily  acSled.  As  if  a  poorMan, 
that  had  always  dwelt  in  a  Cottage,  and  had  never  looked  beyond 
the  obfcure  Village  where  he  was  born,  fhould  in  a  Jeft,  be  taken  to 
a  magnificent  City  and  Prince's  Court,  and  there  arrayed  in  princely 
Robes,  and  fet  in  the  Throne,  with  the  Crown  Royal  on  his  Head, 
Peers  and  Nobles  bowing  before  him,  and  fliould  be  made  to  believe 
that  he  was  now  a  glorious  Monarch  ;  the  Ideas  he  would  have,  and 
the  Affe£lions  he  would  experience,  would  in  manv  Refpeds  be  very 
new,  and  fuch  as  he  had  no  Imagination  of  before  j  but  all  is  no 
more,  than  only  extraordinarily  raifing  and  exciting  naturalPrinciples, 
and  newly  exalting,  varying  and  compounding  fuch  Sort  of  Idcas^ 
as  he  has   by  Nature  ;  here   is  nothing  like  giving  him  a  new  Senfe. 

Upon  the  Whole,  I  think  it  is  clearly  manifeff,^  that  all  truly  gra- 
cious Aflcctions  do  arife  from  fpecial  and  peculiar  Influences  of  "the 
Spirit,  working  that  fenfible  Effea  or  Senfation  in  the  Souls  of  the 
Saints,  which  are  entirely  different  from  all  that  it  is  poffiblc  a  natu- 
ral Man  fliould  experience,  not  only  different  in  Degree  andCircum- 
ftances,  but  different  in  its  whole  Nature  :  So  that  a  natural  IVlan 
not  only  cannot  experience  that  which  is  individually  the  fame,  but 
can't  experience  any  thing  but  what  is  exceeding   diverfe,  and  iqi- 

H  4  meafcly 


104  'Th\jirft  Sign  Part  III. 

menfely  below  it,  in  its  Kind  ';  and  that  which  the  Power  of  Men  o: 
Devils  is  not  fufficient  to  produce  the  like  of,  or  any  Thing  of  the 
fame  Nature. 

J  have  infifted  largely  on  this  Mitter,  hecaufe  it  is  of  great  Im- 
portance and  Ufe,  evidently  todifcover  and  demonftrate  the  Delu- 
■fions  of  »y^/^^,  in  many  PCinds  of  falfe  religious  AfFe6^ions,  which 
MuitituJes  are  deluded  by,  and  probably  have  been  in  all  Ages  of  the 
chriftian  Church  ;  and  to  fettle  and  determine  many  Ai  tide's  of  Doc- 
trine, concerning  the  Operations  of  the  Spirit  of  God,  and  the  Na- 
ture of  true  Grace. 

Now  therefore,  to  apply  thefe  Things  to  the  Purpofe  of  this  D;f- 
courfei    : 

Frorh  hence  it  appears  that  ImprefTions  which  fome  have  made  on 
their  Imagination,  or  the  imaginary  Ideas  which  they  have  of  God, 
or  Ciirifl,  or  Heaven,  or  any  Thing  appertaining  to  Religion,  have 
nothing  in  them  that  is  fpiritual,  or  of  the  Nature  of  true  Grace. 
7"ho'  fuch  Things  may  attend  what  is  fpiritual,  and  be  mixed  with 
it,  yet  in  themfclves  they  have  nothing  that  is  fpiritual,  nor  are  they 
any  Part  of  gracious  Experience. 

Here,  for  the  Sake  of  the  common  People,  I  will  e>{plain  what  is 
intended  by  ImprcJJtons  on  the  Imagination^  and  imaginary  Ideas »  The 
Imagination  is  that  Power  df  the  Mind,  whereby  it  can  have  a  Con- 
ception, or  Idea  of  Things  of  an  external  or  outward  Nature,  (that 
ts,  of  fuch  Sort  of  Things  as  are  the  Objects  of  the  outward  Senfcs) 
when  thofe  Things  are  not  prefent,  and  ben't  perceived  by  theScnfco. 
It  is  called  Imagination  from  the  Word  hnage  ;  becaufe  thereby  a 
Perfon  can  have  an  Image  of  fome  external  Thing  in  his  Mind,  when 
that  Thinrr  is  not  prefent  in  Reality,  nor  anvThing  like  it.  All  fuch 
Kind  of  Things  as  we  perceive  by  our  five  external  Scnfe?,  Seei>ig^ 
Hearings  Sindlvig^  Ta/ling  and  Feelings  are  external  Things  :  And 
when  a  Perfon  has  anjdea,  or  Image  of  any  of  thefe  Sorts  of  Things 
in  his  Mind,  when  they  are  not  there,  and  when  he  don't  really  fee, 
hea' ,  fmell,  taftc,  nor  feel  tb.em  ;  that  is  to  have  an  Imagination  of 
them, and  tiicfddeas  arc  imaginary  Ideas :  And  when  fuchKind  ofldcas 
^re  ftrongly  imprefs'd  upon  the  Mind,  and  the  Image  of  them  in  the 
Mind  is  very  livclv,  almoft  as  if  one  faw  them,  or  heard  tliem,  ^c. 
that  is  c.dled  an  hnprejjidn  on  the  Imagination.  Thus  Colours,  and 
Shapes^  and  a  Form  of  Countenance,  they  are  outward  Things  ;  be- 
caufe they  are  that  Sort  of  Things  which  are  the  Objcds  of  the  out- 
ward S;nfe  of  Seeing  :  And  therefore  when  any  Perfon  has  in  his 
-Mind  a  lively  Idea  of  any  Shape,  orColour,  orForm  ofCountenance ; 
that  is  to  have  an  Imagination  of  thofc  Things.  So  if  he  has  an  Idea 
cFfuch  Sort  of  Liglu  or  D-irkncf;,  as  he  perceives  by  the  Senfe  of 
Seeing ;  that  is  to  have  an  Idea  of  outward  Light,  and  fo  is  an  Imagi- 
iiaiion,     So  if  he  h^s  an  Idea  of  any  Marks  made  on  Paper,  fuppofe 

Letters 


Part  III.  of  gracious  j!ffe5IioJis.  loj 

Letters  and  Words  written  in  a  Book  ;  that  is  lo  have  an  external 
and  imaG^in.iry  Idea  oi  Tccli  Kind  ofl^hings  as  we  foinctiir.rro  perceive 
by  our  hodilv  Eyes.  And  when  we  have  the  Ideas  of  ihat  Kind  of 
Thini>s  which  we  perceive  by  any  of  the  othcrStJifes,  as  of  an)Sounos 
or  Voices,  or  Words  fpoken  ;  this  is  only  to  liave  Ideas  c-f  outward 
Things,  viz.  of  fuch  Kind  of  Tilings  as  are  perceived  by  the  external 
Senfe  of  Hearing,  and  fo  that  alfo  is  Imagination:  ar.d  when  thefc 
Ideas  arc  livclily  iniprcfb'd,  almoll-  as  if  they  were  really  lieard  wilh 
the  Ears,  this  is  to  h:ive  an  Imprdlion  on  thir  Imagination.  And  fo  I 
might  go  on,  and  Inflance  in  the  Ideas  of  Tilings  appertaijiing  to  tlie 
other  three  Senfcsof  iVW//";/^,  Taftlng  and  Feeling. 

Many  wlio  have  had  f<jch  Tl)inp;s  have  very  ignorantly  fuppofcd 
them  to  be  of  the  Nature  of  fpiritual  Difcoveries.  They  have  had 
lively  Ideas  of  fomc  external  Shape,  and  beautiful  I'oiin  of  Counte- 
nance ;  and  this  they  call  fpiritually  feeing  Cliriih  Senieliaxe  had 
impref-j'd  upon  them  Ideas  of  a  great  outward  Light  ;  and  this  licy 
call  a  fpiritual  Difcovery  of  God*s  or  Chrill'sCjiory.  Some  have  had 
Ideas  of  ChrifPs  hanging  on  the  Crofs,  and  his  Blood  iunning  from 
his  Wounds  ;  and  this  they  call  a  fpiritual  Sigiit  of  Chrifl  crucifv'd, 
and  the  Way  of  Salvation  by  his  Blood.  Some  have  feen  )iim  w.ih 
hisArms  open  ready  to  embrace  them  ;  and  this  they  call  a  Discovery 
of  the  Suiiiciency  of  Chrifi^  Grace  and  Love.  Some  have  had  live- 
ly Ideas  of  Heaven,  and  of  Chril't  on  his  Throne  there,  and  fliijiing 
Ranks  of  Siinis  and  Ancels ;  and  this  they  call  feeing  Heaven  opcn'd 
to  them.  Some  from  Time  to  Time  have  had  a  lively  Idea  of  a 
Perfon  of  a  beautiful  Countenance  fmiling  upon  them  ;  and  this  they 
call  a  fpiritual  Difcovery  of  the  Love  of  Chrifl  to  their  Souls,  and 
tailing  the  Love  of  Chrifh  And  thev  look  upon  it  a  fufficient  Evi- 
dence that  thefe  Things  are  fpiritual  Difcoveries,  and  that  they  fee 
them  fpiritually,  becaufc  they  hy  they  d(>n't  fee  thefe  Things  with 
their  bodily  Eyes,  but  in  their  Hearts  ;  for  they  can  fee  them  when 
their  Eyes  are  fliut.  And  in  like  Manner,  the  Imaginations  of  fome 
have  been  imprcfs'd  with  Ideas  of  the  Senfe  of  Hearing  ;  they  have 
had  Ide^s  of  Words,  as  if  they  were  fpoke  to  them  ;  fometimes  they 
are  the  Words  of  Scripture,  and  fometimes  otherWords  :  They  have 
had  Ideas  of  Chrift's  fpeaking  comfortable  Words  to  them.  Thefc 
Things  they  have  called  having  the  inward  Call  of  Chrift,  hearing  the 
Voice  of  Chrifl:  fpiritually  in  their  Hearts,  having  the  Witnefs  of  the 
Spirit,  and  the  inward  Teftimony  of  the  Love  of  Chrift,  is'c,-- 

The  common,  and  lefs  confiderate  and  underftanding  Sort  of  Peo- 
ple, are  the  more  ealily  led  into  Apprehenfions  that  thefe  Things  are 
fpiritual  Things,  becaufe  fpiritual  Things  being  invifible,  and  not 
Things  that  can  bs  pointed  forth  with  the  Einger,  we  are  forced  to 
ufe  figurative  Expreilions  in  fpeaking  of  them,  and  to  borrow  Names 
from  external  and  fendble  Objeds  to  fjgnify  them  by.     Thus  we  call 


io6  T^hejirjl  Sign  Part  III. 

a  dear  Apprehcnfion  of  Things  fplritual  by  the  Name  of  Light',  and 
an  having  fuch  an  Apprchcnlion  of  fuch  or  fuch  Things,  by  theNamc 
o^ feeing  fuch  Things  ;  artd  the  Convidlion  of  the  Judgment,  and  the 
Pcrfu'sfion  of  the  Will,  bv  the  Word  ofChriftinthc  Gofpel,  we 
fi^nify  by  fpiriiually  hearing  the  Coll  of  Ckrijl '.  And  the  Scripture  it 
felf  abounds  with  fuch  hke  figurative  ExpreiHons.  Perfons  hearing 
thefe  often  ufed,  and  having  prcfs'd  upon  them  theNeceflity  of  having 
their  Eyes  open'd,  and  having  a  Difcovery  of  fpiritual  Things  ;  and 
feeing  Chrift  in  his  Glory,  and  having  the  inward  Call,  and  the  like, 
they  ignorantly  look  and  wait  for  fome  fuch  external  Difcoveries,  and 
imaginary  Views  as  have  been  fpokcn  of;  and  when  they  have  them, 
are  confident  that  now  their  Eyes  are  open'd,  now  Chrift  has  difco- 
vered  himfclf  to  them,  and  they  are  his  Children  ;  and  hence  are  ex- 
ceedingly affected  and  elevated  with  their  Deliverance  and  Happinefs, 
and  many  Kinds  of  Affedions  are  at  once  fet  in  a  violent  Motion  in 
them. 

But  It  is  exceeding  apparent  that  fuch  Ideas  have  nothing  in  them 
which  is  fpiritual  and  divine,  in  ihe  Senfe  wherein  it  has  been  demon- 
itrated  that  nil  gracious  Experiences  are  fpiritual  and  divine.  Thefe 
external  Ideas  are  in  no  wife  of  fuch  a  Sort,  that  they  are  entirely, 
and  in  their  whole  Nature  diverfe  from  ail  that  Men  have  by  Nature, 
perfc611y  different  from,  and  vaflly  above  any  Senfation. which 'tis 
polTible  a  Man  fliould  have  by  any  natural  Senfe  or  Principle,  fo  that 
in  order  to  have  them,  a  Man  muft  have  a  new  fpiritual  and  divine 
Senfe  given  him,  in  order  to  have  any  Senfations  of  that  Sort  :  So  far 
from  this,  that  they  are  Ideas  of  the  fame  Sort  which  we  have  by  the 
external  Senfes,  that  are  fome  of  the  inferlour  Powers  of  the  humane 
Nature  ;  they  are  meerly  Ideas  of  external  Objects,  or  Ideas  of  that 
Nature,  of  the  fame  outward  fenfitive  Kind  ;  the  f\me  Sort  of  Sen- 
fations of  Mind  (differing  not  in  Degree,  but  only  in  Circumftances) 
that  wc  have  by  thofc  natural  Principhs  which  are  common  to  us, 
with  the  Beafts,  i;/%.  the  five  external  Senfes.  This  is  a  low,  mife- 
rable  Notion  of  fpiritual  Senfe,  to  fuppofe  that  'tis  only  acor.veiving 
or  imagining  that  Sort  of  Ideas  which  we  have  by  our  animal  Senfes, 
which  Senfes  the  Beafts  have  in  as  great  Perfection  as  we  ;  it  is,  as  it 
were,  a  turning  Chrift,  or  the  divine  Nature  in  the  SouJ,  into  a  mcer 
Animal.  There  is  nothing  wanting  in  the  Soul,  as  it  is  by  Nature, 
to  render  it  incapable  of  being  the  Subject  of  all  thefe  external  Ideas, 
without  any  new  Principles.  A  natural  Man  is  capable  of  having  an 
Idea,  and  a  lively  Idea  of  Shapes  and  Colours  and  Sounds  when  they 
arc  abfcMt,  and  as  capable  as  a  regenerateMan  is :  So  there  is  nothing 
fupcrnatural  in  them.  And  'tis  known  by  abundant  Experience, 
that  'tis  not  the  advancing  or  perfecting  humancNature,whIch  makes 
Perfons  more  capable  of  having  fuch  lively  and  ftrong  Imaginary  Ideas, 
but  that  on  the  contrary,  the  Weakncfs  of  Body  and  Mind,  and  Dif- 

tempers 


Part  III.  oj  gracious  AffeBlons,  107 

tempers  of  B<>cly,  makes  Pcrfons  abundantly  nicrc  fufccptivc  of  fuch 
ImpreHions   \, 

As  to  a  truly  fpiritunl  Sulfation,  not  only  is  the  Manner  of  its  co- 
ming; into  the  Mind  extraordinary,  but  the  Senfation  it  fclf  is  toiallv 
divcrfe  from  all  lliat  Men  have,  or  can  have,  in  a  State  of  Nature,  as 
Jias  been  flicwn.  But  as  to  thcfe  external  Ideas,  tlio'  thtWay  of  tiicir 
coming  into  theMind  is  foinetimcs  unufual,  yet  theldeas  in  themfclvfs 
are  not  the  better  for  that  ;  they  are  Hill  of  no  different  Sort  from 
what  Men  liave  ])y  their  Senfes  ;  they  are  of  no  higher  Kind,  nor  a 
whit  better.  For  Inflance,  the  external  Idea  a  Man  has  now  ot 
Chrift  hanging  on  the  Crofs,  and  fheddinghis  Blood,  is  no  better  in  it 
felf,  than  the  external  Idea  that  the  'Jews  his  Enemies  had,  who  (locd 
round  his  Crofj  and  faw  this  with  their  bodily  Eves.  The  imriginarv 
Jdea  which  Men  have  now,  of  an  external  Brightncfs  and  (jlory  of 
Crod,  is  no  better  than  the  Idea  the  wicked  Congregation  in  the 
Vv'ilderncrs  iiad  of  the  external  Glory  of  the  Lord  at  Mount  S>inaiy 
when  they  faw  it  with  bodily  Eyes  ;  or  any  better  than  that  Idea 
which  Millions  of  curfcd  Reprobates  will  have  of  the  external  Cjlory 
of  Chrift  at  the  Day  of  Judgment,  who  (hall  fee,  and  have  a  very 
lively  Idea  of  ten  thoufand  Times  greater  external  Glory  of  Oirift, 
than  ever  yet  was  conceived  in  any  Man's  Imagination  f  ;  yea,  th<? 

Ima&c 


"  Conceits  and  Whimfeys  abound  mofl  in  Men  of  weak  Rea- 
"  fon  ;  Children,  and  fuch  as  are  crack'd  in  their  Underftand- 
"  (landing  have  moft  of  them  ;  Strength  of  Rcafon  banifhcs 
"  them,  as  the  Sun  does  Miffs  and  Vapours.  But  now  the 
<*  more  rational  any  gracious  Pcrfon  is,  bv  fo  much  more  is  he 
««  fix'd  and  fettled  and  fatisficd  in  the  Grounds  of  Religion  : 
<«  Yea,  there  is  the  higheft  and  pureff  Reafon  in  Religion  ;  and 
"  when  this  Change  is  wrought  upon  Men,  it  is  carried  on  in  a 
"  rational  Way,  ^Ifai.  i.  i8.  John  iq.  9.  "  FlaveFs  Prepa- 
ration for  Sufferings,  Chap.  6. 

«  If  any  Man  fhould  fee,  and  behold  Chrift  really,  immediate- 
*'  ly,  this  is  not  the  faving  Knowledge  of  him.  I  know  the 
**  Saints  do  know  Chrift  as  if  immediately  prefent  ;  they  are 
'<  not  Strangers  by  their  Diftance  :  If  others  have  feen  him 
"  more  immediately,  I  will  not  difpute  it.  But  if  they  have 
*'  feen  the  Lord  Jefus  as  immediately  as  if  here  on  Earth,  yet 
**  Capernaum  faw  him  fo  ;  nay  fomc  of  them  were  Difciples  for 
•«  a  Time,  and  followed  him,  John  6.  And  yet  the  Lord  was 
*<  hid  from  their  Eyes.  Nay,  all  the  World  (hall  fee  him  in 
««  his  Glory,  which  fhall  amaze  them  ;  and  yet  this  is  far  fhort 
**  of  having  the  faving  Knowledge  of  him,  which  the  Lord  doth 

'*  communicate 


io6  The  Jirji  Sig?i  '        Part  III. 

Image  of  Chrift,  which  Men  conceive  in  their  Imaginations,  is  not 
in  its  own  Nature,  of  any  fuperiour  Kind  to  the  Idea  the  Papifrs  con- 
ceive of  Cliriit,  by  the  beautiful  and  aftedit^g  Images  of  him  which 
they  fee  in  their  Churches  ;  (tho'  the  Way  of  their  receiving  the  Idea 
may  nftt  be  fo  bad)  nor  are  the  Affections  they  have,  if  built  prima- 
rily on  fuch  Imaginations,  any  better  than  the  Affe«ftions  raifcd  in  the 
ignorant  People,  hy  the  Sight  of  thofe  Image?,  which  oftentimes  are 
very  great ;  efpeciaily  wlien  thefe  Images, thro'  the  Craft  of  thePritfts, 
r.re  made  to  move,  and  fpeak,  and  weep,  and  the  like  *.  Aieerly 
the  Way  of  Perfons  receiving  thefe  imaginary  Ideas,  don't  alter  the 
Nature  of  the  IJeab  themfelves  that  are  received:  Let  them  be  re- 
ceived in  what  Way  they  will,  they  are  (lill  but  external  Ideas,  or 
Ideas  of  outward  Appearances,  and  {o  are  not  fpiritual.  Yea,  if 
Men  fhouid  a6tually  receive  fuch  external  Ideas  by  the  immediate 
Power  of  the  molt  highGod  upon  their  A4inds,  they  would  not  be  fpi- 
ritual, they  would  be  no  mere  than  a  common  Work  of  the  Spirit  of 
God  ;  as  is  evident  in  Fa6t,  in  the  Inftance  o(  Balaam,  who  had  im- 
prcfs'd  on  his  Mind,  by  Ciod  himfelf,  a  clear  and  lively  oiitwaid  Re- 
prefentation  or  Idea  of  Jefus  Chrill:,  as  the  Star  rtfing  out  of  Jacob, 
when  he  heard  the  IVords  of  God^  and  knew  the  Kmivlcdge  of  the  moll 
High^  and  faw  the  Vifion  of  the  Almighty^  falling  into  a  Trance,  Numb. 
24.  16,  17.  But  yet  had  noManner  of  fpiriiualDifcovery  ofChrifl: ; 
that  Day-Star  never  fpiritually  rofe  in  his  Heart,  he  being  but  a  na- 
tural Man. 

And  as  thefe  external  Ideas  have  nothing  divine  or  fpiritual  in  their 
Nature,  and  nothing  but  what  natural  Men,  without  any  new  Prin- 


''  communicate  to  the  Elect.     So  that  tho'  you  fee  the  Lord 

"  fo  really, as  that  you  become  familiar  with  him,vetLuke  13. 

"  26.   Lord,  have  zve  not  cat  and  drank,  hc.—'2^u6.  fo  perifli  ". 
Shepard's  Par.  of  the  ten  Virgins,  P.  I.  p.  197,  198. 

'*  i>atan  is  transformed  into  an  Angel  of  Light :   And   hence 

*'  we  have    heard   that   fome  have  heard    Voices  ;  fome  have 

"  fcen  the  very   Blood   of  Chrift   dropping  on  them,  and   his 

"  Wounds  in  his  Side  ;  fome  have  feen  a  great  Light  fhining 

'*  in   the   Chamber  ;    fome    wonderfully  affcifted   wi'h-  their 

*'^  Dream?  ;  fome  in  great  Diftrefs  have  had  inward  Witnefs, 

"  Thy  Sins  are  forgiven-,   and  hence  fuch  Liberty  and  Joy, that 

*'  they  are  ready  to  leap  up  and  down  the  Chamber.     O  adul- 

"  terous  Generation  !   This   is  natural  and   ufual  with  Men, 

'*  they   would   fain  fee  Jefus,    and   have    him  prefent  fo   give 

'<  them  Peace  ;  and  hence  Papifts  have  ins  Images. Wo  to 

'^  them   that   have  no    other   manifefled  Chrift,   but   fuch  an 

"  one  ".     Shepard's  Par.  of  the  ten  Virgins,  P.  L  p.  198. 

ciples, 


Part  II.  to  dijVmguif!)  Affections,  1C9 

ciples,  arc  capable  of;  fo  there  is  nothing  in  their  Nature  which  re- 
quires that  pcciiHar,  inimitable  and  unparallel'd  Exercife  of  the  glori- 
ous i-'ovver  of  God,  in  order  to  their  Production,  which  it  lias  been 
ihown  there  is  in  the  the  ProduiSlion  of  true  Grace.  There  ap- 
pears to  be  notliing  in  their  Nature  above  the  Power  of  the  Devi), 
ris  certainly  not  above  the  Power  of  ^atan  to  lugged  Thoughts  to 
Men  ;  becaufc  other  wife  he  could  not  tempt  them  to  Sin.  And  ii 
lie  can  fuggeft  any  Thoughts  or  Ideas  at  all,  doubtlefs  imaginary  one?, 
or  Ideas  of  Things  external  are  not  above  his  Power  f  ;  for  the  ex- 
ternal Ideas  Men  have  are  the  loweft  Sort  of  Ideas.  Thefe  Ideas 
may  be  raifcd  only  by  Imprcflions  made  on  the  Body,  by  moving  the 
animal  Spirits,  and  imprcfling  the  Brain.  Abundant  Experience  does 
certainly  fliow,  that  Alterations  in  the  Body  will  excite  imaginary  or 
external  Ideas  in  the  Mind  ;  as  often,  in  cafe  of  a  high  Fever,  Mc- 
lancholly,  ifc.  Thefe  external  Ideas  are  as  much  below  the  more 
intellcftual  Excrcifcs  of  the  Soul,  as  the  Body  is  a  Icfs  noble  Par:  of 
Man  than  the  Soul. 

And  there  is  not  only  nothing  in  the  Nature  of  thefe  external  Ideas 
or  Imaginations  of  outward  Appearances,  from  whence  we  can  infer 
that  th'jy  are  above  the  Power  of  the  Devil  ;  but  it  is  certaiii  alfo 
that  the  Devil  can  excite,  and  often  hath  excited  fuch  Ideas.  They 
w<:re  external  Ideas  which  he  excited  in  the  Dreams  and  Virioi:s  of  the 
falfe  Prophets  of  old,  who  were  under  the  Influence  of  lying  Spirits, 
that  we  often  read  of  in  Scripture,  as  Z)^«/.  13.  i.  1  Kings  22.22. 
Ifa'i.  28.  7.  E-^ek,  13.  7.  'Lech.  13.  4.  And  they  were  external 
Ideas  that  he  often  excited  in  the  Minds  of  the  heathen  Priefts,  Ma- 
gicians and  Sorcerers  in  their  Vifions  and  Extafies  ;  and  they  were 
external  Ideas  that  he  excited  in  the  Mind  of  the  Man  Chrift  Jefus, 
when  he  fliewed  him  all  tine  Kingdoms  of  the  World  with  the  Glory 
of  them,  when  thofe  Kingdoms  were  not  really  in  Sight. 

And  \{  Satan^  or  any  created  Being,  has  Power  to  imprefs  the 
Mind  with  outward  Reprefentations,  then  no  particular  Sort  of  out- 
ward Reprefentations  can  be  any  Evidence  of  a  divine  Power.  Al- 
mighty Power  is  no  more  rcquiiite  to  reprefcnt  the  Shape  of  Man  to 
the  Imagination,  than  the  Shape  of  any  Thing  elfc  :  There  is  no 
higher  Kind  of  Power  necefTary  to  form  in  the  Brain  one  bodily  Shape 
or  Colour  than  another  :  It  needs  a  no  more  glorious  Power  to  repre- 
fent  the  Form  of  the  Body  of  Man,  than  theP'orm  of  a  Chip  or  Block  ; 


*'  Confider  how  difficult,  yea  and  impoiTible  it  is  to  determine 
"  that  fuch  a  Voice,  Vifion  or  Revelation  is  of  God,  and  that 
**  Satan  cannot  fe'gn  or  counterfeit  it  ;  feeing  he  hath  left  no 
<«  certain  Marks  by  which  we  may  diftinguifh  one  Spirit  from 
**  another  '\  FlavgV^  Caufes  and  Cures  of  mental  Errors, 
Caufc  14.  tho' 


no  The  firft  Sign  Part  III, 

^  tho'  it  be  of  a  very  beautiful  human  Body,  with  a  fwcct  Smile  in  his 
Countenance,  or  Arms  open,  or  Blood  running  from  Hands,  Feet, 
and  Side  :  That  Sort  of  Power  which  can  reprefent  Black  or  Dark' 
nefs  to  the  Imagination,  can  alfo  reprefent  White  and  fhiniiig  Bright- 
ncii  :  The  Power  and  Skill  which  can  well  and  exactly  paint  a  Straw, 
or  aStick  of  Wood, on  a  Piece  of  Paper  orCanvas  ;  the  fame  inKind, 
only  perhaps  further  improved, will  be  fufficient  to  paint  the  Body  of  a 
Man,  with  great  Beauty  and  in  royal  Majcliy,  or  a  magnificentCity, 
pav'd  with  Gold, full  of  Brightnefs,  and  a  gloriousThrone,  ^r.  So  'tis 
no  more  than  the  fame  Sortof  Power  that  is  requifite  to  paint  one  as 
the  other  of  thcfe  on  the  Brain.  The  fame  Sort  of  Power  that  can 
put  Ink  upon  Paper,  can  put  on  Leaf-Gold.  So  that  it  is  evident  to 
a  Demonftration,  if  we  fuppofe  it  to  be  in  the  Devil's  Power  to  make 
any  Sort  of  external  Reprefentation  at  all  on  the  P^incy,  (  as  without 
Doubt  it  is,  and  never  any  one  queftioned  it  who  believed  there  was 
a  Devil,  that  had  any  Agency  with  Mankind  )  I  fay,  if  fo,  it  is  de- 
monftrably  evident  that  a  created  Power  may  extend  to  all  Kinds  of 
external  Appearances  and  Ideas  in  the  Mind. 

From  hence  it  again  clearly  appears,  that  no  fuch  Things  have  any 
thing  in  them  that  is  fpiritual,  fupernatural  and  divine,  in  the  Senfe 
in  which  it  has  been  proved  that  all  truly  gracious  Experiences  have. 
And  tho'  external  Ideas,  thro'  Man's  Make  and  Frame,  do  ordinarily 
in  fome  Degree  attend  fpiritual  Experiences,  yet  thefe  Ideas  are  no 
Part  of  their  fpiritual  Experience,  any  more  than  the  A4otion  of  the 
Blood,  and  Beating  of  the  Pulfe,  that  attends  Experiences,  are  a  Part 
of  fpiritual  Experience.  And  tho' undoubtedly,  thro'  Men's  Infir- 
mity-in  the  prefent  State,  and  efpecially  thro'  the  weak  Conftitution 
of  fome  Perfons,  gracious  AfFe6lions  which  are  very  ftrong,  Ao  ex- 
cite lively  Ideas  in  the  Imagination  ;  yet  'tis  alfo  undoubted,  that 
when  Perfon's  AfFe6lions  zr^  fowided  en  Imaginations,  wliich  is  often 
the  Cafe,  thofe  Affections  are  meerly  natural  and  common,  becaufc 
they  are  built  on  a  Foundation  that  is  not  fpiritual ;  and  fo  are  entire- 
ly different  from  gracious  Affe^lions,  which,  as  has  been  proved,  do 
evermore  arife  from  thofe  Operations  that  are  fpiritual  and  divine. 

Thefe  Imao^inations  do  oftentimes  raife  the   carnal    Affec^iions  of 
Men  to  ah  exceeding  great  Height  i  :  And   no  wonder,  when  the 

Subjects 


t  There  is  a  remarkable  PafTage  of  Mr.  John  Smithy  in  his  Dif- 
courfe  on  the  Shortncfs  of  a  PharifaicRighteoufnefs,  p.  370,371, 
of  his  Selc6l  Difcourfes,  defcribing  that  Sort  of  Relig-ion  which 
is  built  on  fuch  a  Foundation  as  I  am  here  fpeaking  of.  I  can- 
not forbear  tranfcribing  the  whole  of  it.  Speaking  of  a  Sort  of 
Chriftians,  whofe  Lite  is  nothing  but  a  ftrong  Energy  of  Fancy, 

he 


Part  III.         of  gracious  Jffedions,  iii 

Subiril.s  of  t'.icm  have  pn  ignorant,   but  uiKloubtinc;  Pcrfwafion,   that 
tiicv  arc  divine  ^danik■ftations,  which  the  great  Jehovah  immcdi.-itely 

mak'S 


he  fjy?,  *'  Leafi:  their  Religion  might  too  grody  diicover  it  felf 
♦•'  to  be  notliing  elfe  but  a  Piece  of  Art,  there  may  be  fcmetimes 
•«  fuch  extraordinary  Motions  f^irrtd  up  within  them,  which 
»<  may  prevent  all  their  own  Thought^,  that  they  may  fcem  to 
*'  be  a  true  Operation  of  the  divine  Life  ;  when  yet  all  this  is 
*'  nothing  elfe  bdt  the  Energy  of  their  own  Self-Love,  touch'd 
"*•  with  fome  Fxeflily  Apprehcnlions  of  divine  Things,  and  ( x- 
"  cited  by  them.  There  arc  fuch  Things  in  our  chriilian  Re- 
*<■  ligion,  when  a  carnal,  unhallowed  Mind  takes  the  Chair, 
t'  and  gets  the  expounding  of  them,  mav  fcem  very  delicious  to 
'-  the  flefhly  Appetites  of  Men  ;  fome  Do6lrines  and  Notions 
<<  of  free  Grace  and  Juflification,  the  maojnificent  Titles  of 
*'  Sons  of  God  and  Heirs  of  Heaven,  ever  flowing  Streams  ot" 
««  Joy  and  Pleafure  that  blelTed  Souls  (iiall  fwim  in  to  all  Etcr- 
•'  nity,  a  gloriousParadife  in  theWorld  to  come,  always  fnring- 
"  ing  up  with  well-fcented  and  frngrant  Beauties,  a  new  ^Jeru- 
"  falem  paved  with  Gold,  and  befpangled  with  Stars,  compre- 
''  bending  in  its  vaft  Circuit  fuch  numberlefs  Varieties,  that  a 
««  bufy  Curiofity  may  fpcnd  it  fcif  about  to  all  Eternity.  I 
*'  doubt  not  but  that  fcmetimes  the  moll:  flcfhly  and  earthly 
*'  Men,  that  fly  in  their  Ambition  to  the  Pomp  of  this  World, 
''  may  be  fo  ravifhed  with  the  Conceits  of  fuch  Things  as  thefe, 
«'  that  they  may  feem  to  be  made  Partakers  of  the  Powers 
*'  of  the  World  to  come.  I  doubt  not  but  that  they 
<«  mio^ht  be  much  exalted  with  them,  as  the  Souls  of  crazed  or 
<«  diffrafted  Perfons  feem  to  be  fometimes,  when  their  Fancies 
<«  play  with  thofe  quick  and  nimble  Spirits,  which  a  diftemner'd 
««  Frame  of  Body,  and  unnatural  Heat  in  their  Heads,  beget 
<«  within  them.  Thus  may  thefe  blazing  Comets  rife  up  above 
"  the  Moon,  and  climb  higher  than  the  Sun  ;  which  yet,  be- 
«'  caufe  thev  have  no  folid  Confiftence  of  their  own,  and  are  of 
««  a  bafe  and  earthly  Alloy,  will  foon  vanifli  and  fall  down 
*'  again,  being  only  born  up  by  an  external  Force.  They  may 
<<  feem  to  themfclves  to  have  attained  higher  than  thofe  noble 
«'  Chriftians,  that  are  gently  moved  by  the  natural  Force  of 
*'  true  Goodnefs :  They  feem  he  pleniores  Deo,  [i.  e.  more 
«'  full  of  God  ]  than  thofe  that  are  really  informed  and  adua- 
•'t  ted  by  the  divine  Spirit,  and  do  move  on  fteadily  and  con- 
«<  ftantly  in  the  Way  towards  Heaven.  As  the  Seed  that  was 
•<«  fown  in  ftony  Ground,  grew  up,  and  jcngthen*d  out  it'sBlade 

"  fafter. 


112  ^he  firjl  Sign  Part  III. 

makes  to  their  Souls,  therein  giving  them  Tedimonle?,  in  an  extraor- 
dinary Manner,  of  his  high  and  pecuhar  Favour. 

Again,  it  is  evident  from  what  has  been  obferved  and  proved  of 
the  Manner  in  which  gracious  Operations  and  EfFe6^3  in  the  Heart 
are  fpiritual,  fupernatural  and  divine,  that  the  immediate  fuggefting  of 
theWords  of  Scripture  to  theMind,  has  nothing  in  it  which  is  fpiritual. 


««  fafter,  than  that  which  was  fown  in  the  good  and  fruitfulSoil. 
"  And  as  the  Motions  of  our  Senfe  and  Fancy  and  PaiTions, 
"  while  our  Souls  are  in  this  mortal  Condition,  funk  down 
"  deeply  into  the  Body,  are  many  Times  more  vigorous,  and 
<«  make  ftronger  Impreffions  upon  us,  than  thofe  of  the  higher 
««  Powers  of  the  Soul,  which  are  more  fubtil,  and  remote  from 
"  thefe  mixt  animal  Perceptions  :  That  Devotion  which  is 
««  there  feated,  may  feem  to  have  more  Energy  and  Life  in  it, 
«'  than  that  which  gently,  and  with  a  more  delicate  Kind  of 
<*  Touch, fpreads  it  felf  upon  theUnderftanding,and  from  thence 
"  mildly  derives  it  felf  thro'  our  Wills  and  AfFedlions.  But 
<'  however,  the  former  may  be  more  boifterous  for  a  Time, 
"  yet  this  is  of  a  more  confident,  fpermatica'  and  thriving  Na- 
"  ture.  For  that  proceeding  indeed  from  nothing  but  a  fen- 
"  fual  and  flefhiy  Apprehenfion  of  God  and  true  Happinefs,  is 
<«  but  of  a  flitting  h  fading  Nature  ;  and  as  the  fenfible  Powers 
"  and  Faculties  grow  more  languid,  or  the  Sun  of  divine  Light 
*'  fhines  more  brightly  upon  us,  thefe  earthly  Devotions,  like 
<«  our  culinary  Fires,  will  abate  their  Heat  and  Fervour.  But 
««  a  true  celeftial  Warmth  will  never  be  extinguifh'd,  becaufe 
'<  it  is  of  an  immortal  Nature  ;  and  being  once  feated  vitally 
<«  in  the  Souls  of  Men,  it  will  regulate  and  order  all  the  Mo- 
«'  tions  of  it  in  a  due  Manner  ;  as  the  natural  Heat,  radicated 
"  in  the  Hearts  of  living  Creatures,  hath  the  Dominion  and 
"■  Oeconomy  of  the  whole  Body  under  it.  True  Religion  is 
««  no  Piece  of  Artifice  ;  it  is  no  boiling  up  of  our  imaginative 
*•<  Powers,  nor  the  glowing  Heats  of  Paflion  ;  tho'  thefe  are  too 
<«  often  miftaken  for  it,  when  in  our  Jugglings  in  Religion  we 
<'  caft  a  Mift  before  our  own  Eyes :  But  it  is  a  new  Nature, 
"  informing  the  Souls  of  Men  -,  it  is  a  godlike  Frame  of  Spirit, 
"  difcovering  it  felf  molt  of  all  in  ferene  and  clear  Minds,  in 
<«  deep  Humility,  Meeknefs,  Self-denial,  univerfal  Love  toGod 
«'  and  all  true  Goodnefs,  without  Partiality,  and  without  Hy- 
<«  pocrify,  whereby  we  are  taught  to  know  God,  and  knowing 
<«  him  to  love  him,  and  conform  our  felves  as  much  as  may  be 
«  to  all  that  Perfedtion  which  fliines  in  him  '\ 

I  have 


Part  III.  of  gracious  Affc6liom,  iij 

I  have  had  Occafion  to  fay  fomething  of  this  already  ;  and  what 
has  been  faid  may  be  fufficicnt  to  evince  it  :  But  if  t'he  Reader  bears 
in  Mind  what  has  been  Hiid  concerning  the  Nature  of  fpiritual  Influ- 
cnccs  and  Ef^Vdls,  it  will  be  more  abundantly  Manifeft  that  this  is  no 
fpiritual  Effc£>.  For  1  fuppofe  there  is  no  Perfon  of  common  Un- 
d.iftanding  who  will  fay  or  imagine,  that  the  bringing  Words  (  let 
'cm  be  whaiWords  they  will)  to  theMind,  is  an  EfF^6t  of  thatNature 
which  it  is  impoflible  theMind  of  a  naturalMan, while  he  remains  in  a 
State  of  Nature,  fhould  be  the  Subjc6l  of,  or  any  thing  like  it  ;  or 
that  it  requires  any  new  divine  Senfe  in  the  Soul  ;  or  that  the  bring- 
ing Sounds  or  Letters  to  the  Mind,  is  an  EfFc6l  of  fo  high,  holy  and 
excellent  a  Nature,  that  it  is  impoflible  any  created  Power  fliould  be 
the  Caufe  of  it. 

As  the  fuggeftingWords  ofScripture  to  theMind, is  only  the  exciting 
in  the  Mind  Ideas  of  certain  Sounds  or  Letters  ;  fo  it  is  only  oneWay 
of  exciting  Ideas  in  the  Imagination  ;  for  Sounds  and  Letters  are  ex- 
ternal Things,  that  are  the  ObjecS^s  of  the  external  Senfes  of  Seeing 
,ind  Hearing.  Ideas  of  certain  Marks  upon  Paper,  fuch  as  any  of  the 
twenty  four  Letters,  in  whatever  Order,  or  any  Sounds  of  the  V^oice, 
are  as  much  external  Ideas,  as  of  any  other  Shapes  or  Sounds  whaifoe- 
ver :  And  therefore,  by  what  has  been  already  faid  concerning  thcfe 
external  Ideas,  it  is  evident  they  are  nothing  fpiritual  ;  and  if  at  any 
Time  the  Spirit  of  God  fuggefts  thefe  Letters  or  Sounds  to  the  Mind, 
this  is  a  common^  and  not  any  fpecial  or  gracious  Influence  of  that 
Spirit.  And  therefore  it  follows  from  what  has  been  already  proved, 
that  thofe  AfFc6tions  which  have  this  EfFt6l  for  their  Foundation,  are 

no  fpiritual  or  gracious  AfFe6^ions. But  let  it  be  obfcrvcd  what  it  is 

that  I  fay,  viz.  When  this  Effect:,  even  the  immediate  and  extraor- 
dinary Manner  of  Words  of  Scripture's  coming  to  the  Mind^  is  that 
which  excites  the  Aftc£lions,  and  is  properly  the  Foundation  of  them, 
then  thefe  AfFe£lions  are  not  fpiritual.  It  may  be  fo,  that  Perfons 
may  have  gracious  AffecSlions  going  with  Scriptures  which  come  to 
their  Minds,  and  the  Spirit  of  God  may  make  ufe  of  thofe  Scriptures 
to  excite  thena  ;  when  it  is  fome  fpiritual  Senfe,  Tafle  or  Relifh  they 
have  of  the  divine  and  excellent  Things  contained  in  thofe  Scriptures, 
that  istheThing  which  excites  their  AfFedlions,  and  not  tbf  extraor- 
dinary and  fudden  Manner  of  Words  being  brought  to  their  Minds. 
They  are  afFe6ted  with  the  Inftruftion  they  receive  from  the  Words, 
and  the  View  of  the  glorious  Things  of  God  or  Chrift,  and  Things  ap- 
pertaining to  them,  that  they  contain  and  te.ich  ;  and  not  bccaufe  the 
Words  came  fuddenly,  as  tho'  fome  Perfon  had  fpoke  them  to  *em, 
thence  concluding  that  God  did  as  it  v#ere  immediately  fpeak  to  'em. 
Perfons  oftentimes  are  exceedingly  afFe<Sled  on  this  Foundation  ;  the 
Words  of  fome  great  and  high  Promifes  of  Scripture  come  fuddenly 
to  their  Minds,  and  they  look  upon  the  Words  as  directed  immeeii- 

I  atcly 


114  The  firft  Sign  Part  III. 

ately  by  God  to  them,  as  tho'   the  Words  that  Moment  proceeded 
out  of  the  M  nith  of  God  as  fpoken  to  them  :   So  that  they  take  it  as 
a  Voice  from  God,   immediately  revealing  to   'em  their  happy   Cir- 
cumdances,  and  promifins;  fiich  and  fuch  great  Things  to  them  :  And 
this  it  is  that  affetfls  and  elevates   them.     There  is  no  new  fpiritual 
Undcrftanding  of  the  divine  Things  contained  in  the  Scripture^  or  new 
fpiritual  Senfe  of  the  glorious  Things  taught  in  that  Pan  of  the  Bible, 
going  before  their  Affedion,  and  being  the  Foundation  of  it  :   All  the 
new  Underftanding  they  have,  or  think  they  have,  to  be  the  Founda- 
tion of  their  Affedion,   is  this,   that  the  Words  are  [poke  to  them^  be- 
caufe  they  come  To  fuddenly  and  extraordinarily.      And  {^  this  Affec- 
tion is  built  wholly  on  the  Sand  ;  becaufe  it  is  built  on  a   Conclufion 
for  which  they  have  no  Foundation.     For,   as  has  been  fliown,    the 
fudden  coming  of  the  Words  to  their  Minds,  is  no  Evidence  that  the 
bringing  'em  to  their  Minds  in  that  Manner,  was  from   God.     And 
if  it  was  true  that  God  brought  the  Words  to  their  Minds,  and   they 
certainly  knew  it,  that  would  not  be  fpirttuai  Knowledge  ;  it  may  be 
without  any  fpiritual  Senfe  :  Balaam   might  know  that  the  Words 
which  God  fuggcfted  to  him,  were  indeed  fuggefted  to  him  by  God, 
and  yet  have  no  fpiritual  Knowledge.     So  that  thefe  Affections  which 
are  built  on  that  Notion,  that  Texts  of  Scripture  are  fent  immediate- 
ly from  God,  are  built  on  no  fpiritual  Foundation,  and  are  vain   and 
delufive.     Perfons   who   have  their   Affections   thus   raifed,    if  they 
fhould  be  enquired  of,  whether  they  have  any  new  Senfe  of  the   Ex- 
cellency of  Things  contained  in  thofe  Scriptures,  would  probably  fay, 
Tei^  without  Hefitation  :  But  it  is  true   no   otherwife  than  thus,  that 
when  "they  have  taken  up  that  Notion,  that   the    Words   are  fpoken 
immediately  to  them,  that  makes  them  feem  fweet  to  'em,   and  they 
own  the   Things  which  thefe   Scriptures  fay  to  'em,  for  excellent 
Things,  and  wonderful   Things.     As   for  Inftance,   fuppofing   thefe 
were  the  Words  which  were  fuddenly  brought  to  their  Minds,   Fear 

not, it  is  your  Father' s  good  Plea  jure  to  give  you  the  Kingdom  ;   they 

having  confidently  taken  up  a  Notion  that  the  Words  were  as  it 
were  immediately  fpoken  from  Heaven  to  them,  as  an  immediate 
Revelation,  that  God  was  their  Father,  and  had  given  the  Kingdom 
to  them,  they  are  greatly  affecSled  by  it,  and  the  Words  feem  fweet  to 
'em  ;  and  oh,  they  fay,  they  are  excellent  Things  that  arc  contained  in 
thofe  Words  !  but  the  Reafon  why  the  Promife  fcems  excellent  to  'em, 
is  only  becaufe  they  think  it  is  made  to  them  immediatelv  :  All  the 
Senfe  they  have  of  any  Glory  in  them,  is  only  from  Self- Love,  and 
from  their  own  imagined  Intereft  in  the  Words  :  Not  that  rhey  had 
any  View  or  Senfe  of  the  holy  and  glorious  Nature  of  the  Kingdom 
of  Heaven,  and  the  fpiritual  Glory  of  that  God  who  gives  it,  and  of 
his  excellent  Grace  to  finfal  Men,  in  offering  and  giving  them  this 
Kingdom, of  his  own  goodPleafurCjpreceeding  their  imaginedlntereft  in 

thefe 


Part  III.  of  graciom  Ajf^eclions.  115 

thefe  Thincrs,  and  their  being  afFedlcd  by  them,  and  being  tl\e  Foun- 
dation of  their  AfR'dion,  and  Hope  of  an  Intcrell:  in  them.  On  the 
contrary,  they  firft  imagine  they  arc  intcreftcd,  and  then  arc  hitihly 
aff<-(fltd  with  that,  and  then  can  ov/n  thcfb  Tilings  to  be  cxcclknt. 
So  that  the  fudclen  and  extraordinary  Way  of  the  Scriptures  coming 
to  their  Mind,  is  plainly  the  firlt  Foundation  of  the  whole  ;  which  is 
a  clear  Evidence  of  the  wretched  Dclufion  they  are  under. 

The  firft  Ccmfort  of  many  Perfons,  and  what  they  call  their  Con- 
verfion,  is  after  this  Manner  :  After  Awakening  and  Terrors,  fome 
comfortable  fweet  Promife  comes  fuddenly  and  wonderfully  to  their 
Mmds  ;  and  the  Manner  of  its  coming  makes  'em  conclude  it  comes 
from  God  io  them  :  And  this  Ts  the  very  Thing"~thaf  Is  all  the  Founda- 
tion of  their  Faith,  and  Hope,  and  Comfort  :  From  hence  they  take 
tivir  firfi:  Encouragement  to  trult  in  God  and  in  Chrift,  becaufe  they 
think  that  God,  by  fome  Scripture  fo  brought,  has  now  already  re- 
vealed to  'em  that  he  loves  'em,  and  has  already  promifed  them  eter- 
nal Life  :  "Which  is  very  abfurd  ;  for  every  one  of  common  Know- 
ledge of  the  Principles  of  Religion,  knows^that  it,is  ;God's  Manner 
to  reveal  his  Love  to  Men,  and  their  Intereft  in  the  Promifes,.  after 
tlicy  have  belie ved,. and  not  before  ;  becaufc  thty  muft  firft  beheve, 
before  they  have  any  Intereft  in  the  Promifes  to  be  revealed.  •  The 
Spirit  of  God  is  a  Spirit  of  Truth,  and  not  of  Lies  :  He  don't,  bring 
Scriptures  to  Men's  Minds  to  reveal  to  them  that  they  hav«  an  Inte- 
reft in  God's  Favour  and  Promifes,  when  they  have  none,  having  not 
yet  believed  :  Which  would  be  the  Cafe,  if  God's  bringing  Texts  of 
Scripture  to  Men's  Mrads  to  reveal  to  them  that  their  Sins  were  for- 
given, or  that  it  was  God's  Pleafure  to  give  them  the  Kingdom,  or 
any  Thing  of  that  Nature,  went  before,  and  was  the  Foundation  of 
their  firft  P'aith.  There  is  no  Promife  of  the  Coven:nt  ot  Grace  be- 
longs to  any  Min,  'till  he  has  firft  believed  in  ChFiftr}..ibr,.>'tia  by.Faith 
alone  that  we  become  interefted  in  Chrifi^,  and  the  Prom,if?s  of  the 
new  Covenant  made  in  him  :  And.  therefore  whatever  Spirit  applies 
the  Promifes  of  that  Covenant  to  a  Perfon  who  has  not  firft  believed, 
as  being  already  his,  muft  be  a  lying  Spirit ;  and  that  Faith  which  is 
firft  built  on  fuch  an  Application  of  Promifes,  is  built  upon  a  Lie. 
God's  Manner  is  not  to.brifigcbmfortable  Texts  of. -Scripture  .to  give 
Men  y^r^;?^^  of  his  Love,  and  that  theyftiall.be  h^ppy,  before  they 
have  had  a  Faith  oiDependance  f.     And  if  the  Scripture  which  comes 

to 


t  Mr.  Stoddard,  in  his  Guide  to  Chrift,  p.  8.  fays,  that  "  fome- 
"  times  Men,  after  they  have  been  in  Trouble  a  while^  have 
«'  fome  Promifes  come  to  'em,  with  a  great  deal  oiRefrefliing  ; 

•     «'  and  they  hope  God  has  accepted  them:"    And  fays,   that 

I  2  "ill 


ii6  'The  Jirjl  Sign  Part.  III. 

to  a  Perfon's  Mind,  be  not  (o  properly  a  Promife,  as  an  Invitation  ; 
Yet  if  he  makes  the  fuddcn  or  unufiial  Manner  of  the  Invitation's 
comino;  to  his  Mind,  the  Ground  on  which  he  believes  that  he  is  in- 
vited, it  is  not  true  Faith  ;  bccaufe  it  is  built  on  that  which  is  not 
the  true  Ground  of  Faith.  True  Faith  is  built  on  no  precarious 
Foundation-:  but  a  Determination  that  the  Words  of  fuch  a  particu- 
lar I'ext,  were,  by  the  immediate  Power  of  God,  fuggefted  to  the 
Mind,  at  fuch  -a  Time,  as  tho'  then  fpoken  and  diredled  by  God  to 
him,  bccaufe  the   Words  came  after  fuch  a  Manner,   is  wholly   an 

uncertain 


<'  In  this  Cafe,  the  Minifter  may  tell  them,  that  God  never 
**  gives  a  Faith  of  AfTurance,  before  he  gives  a  Faith  of  De- 
*'  pendence  ;  for  he  never  manifefts  his  Love,  'till  Men  are  in 
'*  a  State  of  Favour  and  Reconciliation,  which  is  by  Faith  of 
**  Dependence.  When  Men  have  comfortable  Scriptures  come 
*^  to  them,  they  arc  apt  to  take  them  as  Tokens  of  God's 
"  Love  ;  but  Men  muft  be  brought  into  Chrift,  by  accepting 
*'  the  Offer  of  the Gofpel,  before  they  are  fit  for  fuch  Mani- 
*'  feftations.  God's  Method  is,  iirft  to  make  the  Soul  accept 
**  of  the  Offers  of  Grace,  and  then  to  manifeft  his  good  Eftate 
'*  unto  him."  And  p.  76.  fpeaking  of  them  "  that  feem  to 
*'  be  brou2;ht  to  lie  at  God's  P'oot,  and  give  an  Account  of 
*<  their  clofing  with  Chrift,  and  that  God  has  revealed  Chrift  to 
"  them,  and  drawn  their  Hearts  to  him,  and  that  they  do  ac- 
"  cept  of  Chrift,"  he  fays,  "  In  this  Cafe  it  is  beft  to  examine 
<<  whether  by  that  Light  that  was  given  him,  he  faw  Chritt 
*'  and  Salvation  offered  to  him,  or  whether  he  faw  that  God 
<«  loved  him,  or  pardon'd  him  :  For  the  Offer  of  Grace  and 
'<  our  Acceptance  2:003  before  Pardon,  and  therefore,  much 
"   more,  before  the  Knowledge  of  it." 

Mr.  Shepard^  in  his  Parable  of  the  ten  Virgins,  Part  II.  p.  15.  fays, 
That  **  Grace  and  the  Love  of  Chrilt  (  the  fai reft  Colours  un- 
*'  dcr  the  Sun  )  may  be  pretended  ;  But  if  you  fhall  receive, 
**  under  this  Appearance,  that  God  witnelfeth  his  Love,  firlt 
*«  by  an  abfolute  Promife,  take  heed  there  ;  for  under  this 
"  Appearance,  yo  may  as  well  bring  in  immediate  Revelations, 
*'  and  from  thence  come  to  forfake  the  Scriptures." 

And  in  Part  I.  p.  86.  he  fays,  *'  Is  Chrift  vours  ?  Yes,  I  fee  it. 
<<  How  ?  By  any  Word  or  Promife  !  No  :  this  is  Delufion. 
And  p.  1 36.  fpeaking  of  them  that  have  no  folid  Ground  of 
Peace,  he  reckons,  *'  Thofe  that  content  themfclves  with  the 
**  Revelation  of  the  Lord's  Love,  without  the  Sigbt  of  any 
«*  Work,  or  not  looking  to  it."     And  fays   prefcntly   after, 

"  The 


Part  III.  of  gracious  Jffc6lions,  :jiy 

uncertain  and  precarious  Determination,  as  has  been  now  ihcwii  j  and 
therefore  is  a  talfc  and  Tandy  Foundation  for  P'aith  ;  and  accordingly 
tliat  Faith  which  is  built  upon  it  is  falfe.  The  only  certain  Founda- 
tion which  any  Perfon  has  to  believe  that  he  is  invited  to  partake  of 
thj  Bleffings  of  theGofpel,  is  that  the  Word  of  God  declares  thai 
Peifons  To  qualified  as  he  is,  arc  invited,  and  God  who  declares  it  is 
true  and  cannot  lie.  If  a  Sinner  be  once  convinced  of  the  Veracity 
of  God,  and  that  the  Scriptures  are  his  Word,  he'll  need  no  more  to 
convince  and  fatisfy  him  that  he  is  invited  ;  for  the  Scriptures  are 
full  of  Invitations  to  Sinners,  to  thechief  of  Sinners,  to  come  and  par- 
take of  the  Benefits  of  the  Gofpcl  :  He  won't  want  any  new  fpeaking 
of  God  to  him,  what  he  hath  fpoken  already  will  be  enough  with 
him. 

As  the  firft  Comfort  of  many  Perfons,  and  their  Affections  at  the 
Time  of  their  fuppofcd  Converfion,  are  built  on  fuch  Grounds  a:; 
thefj  which  have  been  mentioned  ;  fo  are  their  Joys  and  Hope?,  and 
other  Afte6lions,  from  Time  to  Time  afterwards.  They  have  often 
particular  Words  of  Scripture,  fweet  Declarations  and  Promifes  fug- 
gefted  to  'em,  which  by  Reafon  of  the  Manner  of  their  coming,  thev 
think  are  immediately  fent  from  God  to  them,  at  that  Time  ;  which 
they  look  upon  as  their  Warrant  to  take  'cm  ;  and^ which  they  adu- 
ally  make  the  main  Ground  of  their  appropriating  them  to  themfelves, 
and  of  the  Comfort  they  take  in  them,  and  the  Confidence  they  re- 
ceive from  them.  Thus  they  imagine  a  kind  of  Converfation  is  car- 
ried on  between  God  and  them  ;  and  that  God,  from  Time  toTime, 
does,  as  it  were,  immediately  fpeak  to  'cm,  and  fatisfy  their  Doubts 
and  teftilies  his  Love  to  'em,  and  promifes  'em  Supports  and  Supplies, 
and  his  Blcfling  in  fuch  and  fuch  Cafes,  and  reveals  to  'em  clearly 
their  Intereff  in  eternal  Bleffings.  And  thus  they  are  often  elevated, 
and  have  a  Courfeofa  fudden  and  tumultuous  Kind  of  Joys,  mingled 
with  a  ftrong  Confidence,  and  hi^h  Opinion  of  themfelves  ;  when 
indeed  the  main  (jround  of  thefe  Joys,  and  this  Confidence  is  not  a- 
ny  Thing  contained  in,  or  taught  by    thefe  Scriptures,  as  they  lie  in  the 


"  The  Teftimony  of  the  Spirit  does  not  make  a  Man  more  a 
"  Chriftian,  but  only  evidenceth  it  ;  as  'tis  the  Nature  of  a 
"  Witnefs,  not  to  make  a  Thing  to  be  true,  but  to  clear  and 
"  evidence  it."  And  p.  140.  fpeaking  of  them  that  fay  they 
have  the  Witnefs  of  the  Spirit,  that  makes  a  Difference  between 
them  and  Hypocrites,  He  fays,  "  The  Witnefs  of  the  Spirit 
"  makes  not  the  firft  Difference  :  for  firft  a  Man  is  a  Believer, 
'«  and  inChrift,  and  juftified,  called,  and  fandlified,  before  the 
<<  Spirit  does  Witnefs  it  3  elfe  the  Spirit  (hould  witnefs  to  an 
"  Untruth,  and  Lie."  •     " 

I  3  Bible, 


It 8  fhefrJlSign  Part  IIL 

Bible,  but-  the  Manner  of  their  coming  to  them  \  which  is  a  certain  Evi- 
dence of  their  Deluiion.  There  is  no  particular  Promife  in  the 
Word  of  God  that  is  the  Saint's,  or  is  any  other  wife  made  to  him, 
or  fpoken  to  him,  than  all  the  Promifes  of  the  Covenant  of  Grace 
are  his,  and  are  made  to  him,  and  fpoken  to  him  f  :  Tho'  it  be 
true  that  fome  of  thefe  Promifes  may  be  more  peculiarly  adapted  to 
his  Cafe  than  others  ;  and  God  by  his  fpirit  may  enable  him  better  to 
underftand  fome  than  others,  and  to  have  a  greater  Scnfe  of  the  Preci- 
*Dufnefs,and  Glory,  and  Suitablenefs  of  theBlefTmgs  contained  in  them. 
But  here,  fome  may  be  ready  to  Aiv,  What,  is  there  no  fuch 
Thing  as  any  particular  fpiritual  Application  of  the  Promifes  of  Scrip- 
ture by  the  Spirit  of  God  ?  I  anfwer,  There  is  doubtlefs  fuch  a  Thing 
as  a  fpiritual  and  faving  Application  of  the  Invitations  and  Promifes  of 
Scripture  to  the  Souls  of  Men  :  But  it  is  alfo  certain,  that  the  Nature 
of  it  is  wholly  mifundei^ood  bv  many  Perfons,  to  the  great  enfnariiig 
of  their  own  Souls,  and  the  giving  iiaian  a  vaft  Advantage  againit 
them,  and  againit  the  Intereft  of  Religion,  and  the  Church  of  God. 
The  fpiiituai  Application  of  a  Scripture  Promife  does  not  confift  in 
its  being  immediately  fuggefted  to  the  Thoughts  by  fom.e  extrinfick 
Agent,  and  being  borne  into  the  Mind  with  this  ftrong  Apprehenfion, 
that  it  is  particularly  fpoken  and  diredled  to  them  at  that  Time  : 
There  is  nothing  of  the  Evidence  of  the  Hand  of  God  in  this  EfFecr, 
as  Events  have  proved  in  many  notorious  Inihnces  j  and  it  is  a  mean 
Notion  of  a  fpiritual  Application  of  Scripture  ;  there  is  nothing  in 
the  Nature  of  it  at  all  beyond  the  Power  of  the  Devil,  if  he  bcn'tre- 
ftrain'd  by  God  ;  for  there  is  nothing  in  the  Nature  of  the  Eltt£l  that 
is  fpintual,  implying  any  vital  Communication  of  God.  A  truly 
fpiritual  Application  of  the  Word  of  God  is  of  a  vaftly  higher  Nature  -. 
as  much  above  the  Devil's  Power,  as  it  is,   fo  to  apply    the  Word  or 

-|-  Mr.  Shcpard^  in  his  Sound  Believer,  p.  i  59.  of  the  late  Impref- 
fion  at  Bo/hn^  fays,  "  Embrace  in  thy  Bofom,  not  only  fome 
"  few  Promifes,  but  all.  "  And  then  he  alks  the  Queftion, 
•«  When  may  a  Chrifiian  take  a  Promife  without  Prefumption, 
"  as  fpoken  to  him  ?  "  He  anfvvcrs,  "  The  Rule  is  very 
*'  fweet,  but  certain  ;  when  he  takes  all  the  Scripture,  and  em- 
*'  braces  it  as  fpoken  unto  him,  he  may  then  take  any  particu- 
**  lar  Promife  boldly.  My  Meaning  is,  when  a  Chriltian  t:;kcs 
*«  hold,  and  wreftles  with  God  for  the  Accomplifnment  of  all 
•'  the  Promifes  of  tl,e  New  Tcftament,  when  he  fets  all  the 
*'  Commands  before  lum,  as  a  Compafs  and  Guide  to  walk  af- 
**  ter,  when  he  applies  all  the  llircatnings  to  drive  him  nearer 
'<  unto  Chrift  the  End  of  them.  This  no  Hypocrite  can  do  ; 
<'  this  the  Saints  fhall  do  ;  and  by  this  they  may  know  when 
i<  the  Lord  fpeaks  in  particular  unto  thera.  " 

God 


Part  111.  of  gracious  Affe6liont,  |IA 

God  to  a  dead  Corpfe,  as  to  raife  it  to  Life;  or  to  a  Stone,  to  turn 
it  into  an  Angel.  A  fpiritual  Application  of  the  Word  of  God  con- 
filb  in  applying  it  to  the  Hearty  in  fpiritually  enlightning,  fandlifying 
Influences.  A  fpiritual  Application  of  an  Invitation  or  Offer  of  the 
Gofpcl  confifts  in  giving  the  Soul  a  fpiritual  Senfe  or  Rclifh  of  the 
holy  and  divine  Bkflings  ofFer'd,  and  alfo  the  fu^eet  and  wonderful 
Grace  of  the  Offerer,  in  making  fo  gracious  an  Offer,  and  of  his  holy 
Excellency  and  Faithfulnefs  to  fulfill  what  he  offers,  and  his  glorious 
Sufficiency  for  it ;  fo  leading  and  drawing  forth  the  Heart  to  em- 
brace the  Offer  ;  and  thus  giving  the  Man  Evidence  of  his  Title  to 
the  Thing  offered.  And  fo  a  fpiritual  Application  of  the  Promifes  of 
Scripture,  for  the  Comfort  of  the  Saints,  conlifts  in  enlightning  their 
Minds  to  fee  the  holy  Excellency  and  Sweetnefs  of  the  Bleflings  Pro- 
mifed,  and  alfo  the  holy  Excellency  of  the  Promifer,  and  his  Faithful- 
nefs and  SufRciency  ;  thus  drawing  forth  their  Hearts  to  embrace  the 
Prom.fer,  and  Thing  promifed  ;  and  by  this  Means,  giving  the  fen- 
fible  Adlings  of  Grace,  enabling  them  to  fee  their  Grace,  and  fo  their 
Title  to  the  Promife.  An  Application  not  confiding  in  this  divine 
Senfe  and  Enlightning  of  the  Mind,  but  confifiing  only  in  the  Words 
being  borne  into  the  Thoughts,  as  if  immediately  then  fpoken,  fo 
making  Perfons  believe,  on  no  other  Foundation,  that  the  Promife  is 
their's  ;  is  a  blind  Application,  and  belongs  to  the  Spirit  of  Darknefs, 
and  not  of  Light. 

When  Perfons  have  their  Affections  raifed  after  this  Manner,  thofe 
Affc(Sions  are  really  not  raifed  by  the  Word  of  God  ;  the  Scripture 
is  not  the  Foundation  of  them  ;  'tis  not  any  Thing  contained  in  thofe 
Scriptures  which  come  to  their  Minds,  that  raife  their  Affedions  ; 
but  truly  that  Eftecft,  viz,  the  flrange  Manner  of  the  Words  being 
fuggefted  to  their  Minds,  and  a  Propofition  from  thence  taken  up  by 
them,  which  indeed  is  not  contained  in  that  Scripture,  nor  any  other  ; 
as  that  his  Sins  are  forgiven  him,  or  that  it  is  the  Father's  Good  Plea- 
fure  to  give  hitji  in  particular  the  Kingdom,  or  the  like.  There  are 
Propofitions  to  be  found  in  the  Bible,  declaring  that  Perfons  of  fuch 
and  fuch  Qualifications  are  forgiven  and  beloved  of  God  :  But  there  are 
no  Propofitions  to  be  found  in  the  Bible  declaring  that  fuch  and  fuch 
particular  Perfons,  independent  on  anv  precious  Knowledge  of  any 
Qualifications,  are  forgiven  and  beloved  of  God  :  And  therefore 
when  any  Perfon  is  comforted,  and  affedled  by  any  fuch  Propo- 
fition, it  is  by  another  Word,  a  Word  newly  coin'd,  and  not  any 
Word  of  God  contained  in  the  Bible,  f  And  thus  many  Perfons  are 
vainly  affeded  and  deluded-  Again 


ji  "  Some  Chriftians  have  refted  with  a  Work  without  Chrift, 
*'  which  is  abominable  :  But  after  a  Man  is  in  Chrifl,  not  to 
<«  judge  by  the  Work,  is  firft  not  to  judge  from  a  Word.     For 

I  4.  "  tho' 


120  nefirjl  Sign  Part.  III. 

Again,  it  plainly  appears  from  what  has  been  demonftrated,  That  no 
Revelation  cffecrct  Fa^sby  vnmediated  Suggejlion,  is  any  thing  fpiritual 
and  divine,  in  that  Senfe  wherein  gracious  Ei?"e6\s  and  (Operations 
are  fo. 

By  fecnt  Fa5fs  I  mean  Things  that  have  been  done,  or  are  come 
to  pais,  or  fhall  hereafter  come  to  pafs,  which  are  fecret  in  that  Senfe 
that  they  don't  appear  to  theSenfes.nor  are  known  by  anyArgumenta- 
tion,  or  any  Evidence  to  Reafon,  nor  any  other  Way, but  only  by  that 
Revelation  by  immediate  Suggeftion  of  the  Ideas  of  them  to  rheMind. 
Thus  forlnftance,  if  it  (liould  be  reveal'd  to  me  tliat  the  ncxtYear  this 
Land  would  be  invaded  by  a  Fleet  from  France^  or  thatfuch  and  fuch 
Perfons  would  then  be  converted,  or  that  I  myfelf  fhould  then  be  con- 
verted ;  not  by  enabling  me  to  argue  out  thefe  Events  from  any 
thing  which  now  appears  in  Providence  ;  but  immediately  fuggefting 
and  bearing  in  upon  m-y  Mind,  in  an  extraordinary  Manner,  the  Ap- 
prehenfion  or  Ideas  of  thcfe  Fa^ls,  with  a  flrong  Suggcflion  or  Impref- 
fion  on  myMind,that  I  had  noHand  in  myfelf,that  thcfeThings  would 
come  to  pafs :  Or  if  it  (liould  be  revealed  to  me, that  thisD:iy  there  is  a 
Battle  fought  between  theArmies  of  fuch  and  fuchPowers  \wEuro^e\  or 
tiiat  fuch  a  Prince  in  Europe  was  this  Day  converted,  or  is  now  in  a 
converted  State,  having  been  converted  formerly,  or  that  one  of  my 
Neighbours  is  converted,  or  that  I  my  felf  am  converted  ;  not  by 
having  any  otlicr  Evidence  of  any  of  thefeFadls,  from  Vv'licnce  I  argue 
them,  but  an  immediate  exuaordinary  Suggcftion  or  Excitation  of 
thcfe  Ideas,  and  a  flrong  Imprcflion  of  'em  upon  my  Mind  :  This  is 
rt  Revelation  of  fecret  Facls  by  immediate  SuggefHon,  as  much  as  if 
the  Fa£ts  were  future  ;  for  the  Fads  being  paft,  prefent,  or  future 
alters  not  the  Cafe,  as  long  as  they  are  fecret  and  hidden  from  my 
Scnfes  and  Reafon,  and  not  fpoken  of  in  Scripture,  nor  knovi^n  by  me 
r,\y  other  Way  than  by  immediate  ^iiggejlicn.     If  I  have  it  reveal'd  to 


*•'  tho'  there  is  aWord,  which  may  give  a  Man  a  Dependance  on 
»'  Chrift,  without  feeling  any  Work,  nay  when  he  feels  none, 
*'  as  abfolute  Promifes  ;  yet  no  Word  giving  AJfurance,  but 
*'  that  which  is  made  to  fomeWork  •  He  that  helieveth^or  is  poor 
in  Spirit,  Sic.  'Till  that  Work  is  feen,  has  no  Affurance 
from  that  Promifv-.  "  Shepard's  Parable  of  the  ten  Virgins. 
Fart  I.  p.  86. 
*  If  God  fhould  tell  a  Siint  tl/at  he  has  Grace,  he  might  know  \t 
by  believing  the  Word  of  God  :  But  it  is  not  in  thisWay  that 
godly  Men  do  knov/  that  they  have  Grace  ;  it  is  not  revealed 
**  in  the  Word,  and  the  Spirit  of  God  doth  not  tcftify  it  to 
«'  particular  Perfons.  "  Stoddard's  Nature  of  faving  Conver- 
lion,  p.  84,    85. 

me. 


f  c 


Part  III.  of  gracious  AffeBions,  121 

mc,  that  fuch  a  Revolution  is  come  to  pafs  this  Day  in  the  Otto?nan 
Empire,  it  is  the  very  fame  Sort  of  Revelation,  as  if  it  were  revealed 
to  mc  that  fuch  a  Revolution  would  come  to  pafs  there  this  Day  come 
twelve- month  ;  becaufc,  tho'  one  is  prcfcnt  and  the  other  future,  yet 
both  are  equally  hidden  from  mc,  any  other  Way  than  by  immediate 
Revelation.  VVheii  Samuel  told  Saui  tint  the  Afles  which  he  went  to 
f^ek  were  found,  and  that  his  Father  had  left  caring  for  the  Afles  and 
forrowed  for  him  ;  this  was  by  the  fame  Kind  of  Revelation,  as  that 
by  which  he  told  Saiii,  that  in  the  Plain  of  Thb^r,  there  fliould  meet 
him  three  Men  going;  up  to  God  io  Bethel^  (  i  Sam,  lo.  2,  3.  ) 
tho'  one  of  thefe  Things  vviis  future  and  the  other  was  not.  So 
when  Elijlja  told  tb.e  King  of  Ifrael  the  Words  th.it  the  King  o^  Syria 
fpake  in  his  Bed  chamber,  it  was  by  the  fame  Kind  of  Revelation 
with  that  by  wliich  he  foretold  many  Things  to  come. 

'Tis  evident  that  this  Revelation  of  fecret  Fadis  by  immediate  Sug- 
geftion,  has  nothing  of  the  Nature  of  a  fpiritual  and  divine  Operanoi;, 
in  the  Senfc  fore- mentioned  :  There  is  nothing  at  all  in  the  Nature 
of  ihe  Perceptions  or  Ideas  themfelves, wliich  are  excited  in  the  Mind, 
that  is  divinely  excellent,  and  fo,  iar  above  all  the  Ideas  of  natural 
I\len  ;  th^i'  the  Manner  of  exciting  the  Ideas  be  cxtraordinarv.  In 
thofe  Things  which  are  fpiritual,  as  has  been  fliown,  not  only  the 
Manner  cfprcdiic'ing  Effect^  but  the  Effe^l  wrought  is  divine,  and  fo 
va'Hv  above  all  that  can  be  in  an  unf:n6tified  Mmd.  Now 
fmiply  the  liaving  an  Idea  of  Fafts,  fetting  afide  the  Manner  of  pro- 
ducing thofc  Ideas,  is  nothing  beyond  what  the  Minds  of  wicked 
^len  are  fafccptible  of,  without  any  Goodnefs  in  'em  ;  and  they  all, 
either  have  or  will  have,  the  Knowledge  of  the  Truth  of  the  greateft 
and  moft  important  Fa6l?,  that  have  been,  are,  or  fliall  be. 

And  as  to  the  extraordinary  Mannerof  producing  the  Ideas  or  Per- 
ccp:ion  of  Fa6t>,  even  by  immediate  Suggef^ion,  iliere  is  nothing  in 
ir,  but  what  the  Minds  of  natural  Men,  while  they  are  yet  natural 
Men,  are  capable  of;  as  is  manifeft  in  Balaam^  and  others  fpoken  of 
in  the  Scripture.  And  therefore  it  appears  that  there  is  nothing  ap- 
pertaining 10  this  immediate  Suggeftion  of  fecret  Fadls  that  is  fpi- 
ritual, in  the  Scnf/  in  which  it  has  been  proved  that  gracious  Ope- 
rations are  fo.  If  there  be  notliing  in  the  ideas  themfelves,  which  is 
lioly  and  divine,  and  fo  nothing  but  what  may  be  in  aMind  not  fanc- 
tificJ,ihcnGod  can  put  'cm  into  theMind  hy  immcdiaieF ower ^  without 
Gnclif)  ing  it.  As  there  is  nothing  in  the  Idea  of  aRainbow  itfelf,  that 
is  ot  a  holy  and  divine  Nature  \  fo  that  there  is  nothing  hinders  but 
that  an  unfan6l,fied  IVlind  may  receive  that  Idea  :  SaGod  if  he  pleafes, 
and  when  he  pleafes,  immjdiatehy  ar,d  in  an  extraordinary  Marnier^  mar 
excite  thjt  Idea  in  an  unOnd.fied  Mind.  So  alfo,  as  there  is  nothing 
in  the  Idea  or  Knowledge  that  fuch  and  fuch  particular  Perfons  arc 
forgiven  and  accepted  of  God,  and  cntiiled  to  Heaven,  but  what  un- 

fandlified 


122  'The  firjl  S;gn  Part  III. 

fandlfiod  Minds  may  have  and  will  have  concerning  many  at  the 
Ddy  of  Judgment  ;  i'o  God  can  if  he  pleafes,  extraordinarily  and 
immediately  fuggcft  this  to,  and  imprefs  it  upon  an  unfan6lificd 
Mind  now  ;  There  is  no  Principle  wanting  in  an  unfandlified  Mind, 
to  make  it  capable  of  fuch  a  Suggeftion  or  Imprcflion  ;  nor  is  there 
a.iy  Thing  in  them  to  exclude,  or  ncceflanly  to  prevent  fuch  a 
Suggeftion. 

And  ifthefeSuggeftlons  of  fecretFa6ls  be  attended  with7V;<-/j^.5'fr//>- 
iure,  immediately  and  extrordinarily  brought  to  Mind,  about  fome 
other  P'a61:s  that  feem  in  fome  Refpeds  limilar,  that  don't  make  the 
Operation  to  be  of  a  fpiritual  and  divine  Nature.  P'or  that  Suggefti- 
on of  Words  of  Scripture  is  no  more  divine,  than  the  Suggeftion  of 
the  Fads  themfelves  ;  as  has  been  juft  now  demonft rated  :  And  two 
EfFe6ls  together,  which  are  neither  of  them  fpiritual,  can't  make  up 
one  complex  Effed,  that  is  fpiritual. 

Hence  it  follows,  from  what  has  been  already  fiiewn,  and  often  re- 
peated, that  thofe  AfFeflions  which  are  properly  founded  on  fuch  im- 
mediate Suggeftions,  or  fuppofed  Suggefti©ns  of  fecret  Fads,  are  not 
gracious  Affedions.  Not  but  that  it  is  pofTible  that  fuch  Suggeftions 
may  be  theOccafion^ox  accidentalCaufe  of  graciousAffedions  ;  for  fo  may 
a  Miftake  and  Delufion  ;  but  it  is  never  properly  the  Foundation  of 
gracious  AfFe6lions  :  For  gracious  AfFedions,  as  has  been  (hewn,  are 
all  the  EfFeds  of  an  Influence  and  Operation  which  is  fpiritual,  fuper- 
natural,  and  divine.  But  there  are  many  Affedions,  and  high  Af- 
fedions,  which  fome  have,  that  have  fuch  Kind  of  Suggeftions  or  Re- 
velations for  their  very  Foundation  :  They  look  upon  thefe  as  fpiritual 
Difcoveries  ;  which  is  a  grofs  Delufion  ;  and  this  Delufion  is  truly 
the  Spring  whence  their  Affedions  flow. 

Here  it  may  be  proper  to  obferve,  that  'tis  exceeding  manifeft  from 
what  has  been  faid,  that  what  many  Pcrfons  call  the  JVitnefs  of  the 
Spirit  that  they  are  the  Children  of  God,  has  nothing  in  it  fpiritual 
and  divine  ;  and  confequently  that  the  Affections  built  upon  it,  are 
vain  and  delufive.  That  which  many  call  the  Witnefs  of  the  Spirit, 
is  no  other  than  an  immediate  Suggeftion  and  Imprcftion  of  that  Fad, 
otherwife  fecret,  that  they  are  converted,  or  made  the  Children  of 
God,  and  fo  that  their  Sins  are  pardoned,  and  that  God  has  given  'cm 
a  Title  to  Heaven.  This  Kind  of  Knowledge,  viz.  Knowing  that 
a  certain  Perfon  is  converted,  and  delivered  from  Hell,  and  entitled 
to  Heaven,  is  no  divine  Sort  of  Knowledge  in  it  fclf.  This  Sort  of 
Fad,  is  not  that  which  requires  any  higher  or  more  divine  Kind  of 
Suggeftion,  in  order  to  imprefs  it  on  the  Mind,  than  any  other  P'ad 
which  Balaam  had  imprefs'd  on  his  Mind.  It  requires  no  higher  Sort 
of  IdeaorSenfation,  for  a  Man  to  have  the  Apprehenfion  of  his  own 
Converfion  imprefs'd  upon  him,  than  to  have  the  Apprehenfion  of  his 
Neighbour's  Converfion,  in  like  Manner,  imprefs'd:  But  God,  if  he 
pleafed,  might  imprefs  the  Knowledge  of  this  Fad,  that  he  had  for- 

/  given 


Part  III.  '         of  gracious  A-ffcBions.  12 


o 


givTn  his  Neighbour's  Sins,  and  given  him  a  Title  to  Heaven,  as  well 
as  nnv  other  Facl,  without  any  Communication  of  his  Holinefs  : 
The  Excellency  and  Importance  of  ihe  Yc€t^  don't  at  all  hinder  a 
natural  Man's  Mind  being  fufccptible  of  an  immediate  Suggcftion  and 
ImprelTion  of  it.  Balaam  had  asexcellent,and  important,and  glorious 
Fails  as  this,  immediately  imprefs'd  on  hiiMind, without  any  gracious 
Influence  •,  as  particularly, the  coming  ofChrift,and  his  fettino:  up  his 
gloriousKingdom,and  thcBleflednefsof  the  fpiritual  Ifrael'm  his  peculiar 
Favour, and  their  H  ippincfs  living  and  dying.  Yea  Ahhnelech  King  of 
thePhiliftines,hadGoa's  fpccialFavourtoa  particularPerfon,  cvtnJha- 
/a7w,  revealed  to  him,  Gen.  20.6,7.  So  it  feems  that  he  reveal'd  toZ^- 
^^/:  his  fpecial  Favour  to  Jacob,  fee  Gdi.  31.  24.  and  Ffa/.  105. 
15.  And  if  a  truly  good  Manfhould  have  an  immediate  Revelation 
orSuggeflion  from  Goil,  after  the  like  Manner,  concerning  his  I'a- 
vour  to  his  Neighbour,  or  himfelf ;  it  would  be  no  higher  Kind  of  Jn- 
fljcp.ce  ;  it  would  be  no  more  than  a  common  Sort  of  Influence  of 
Gjd's  Spirit  ;  as  the  Gift  of  Prophecy,  and  all  Revelation  by  imme- 
diate Suggeftion  is  ;  fee  i  Cor.  13.  2.  And  tho'  it  be  true,  that  it 
is  not  poflible  that  a  natural  Man  Ihould  have  that  individual  Suggef- 
tion from  the  Spirit  of  God,  that  he  is  converted,  becaufe  it  is  not 
true  ;  yet  that  don't  arife  from  the  Nature  of  the  Influence,  or  becaufc 
that  Kind  of  Influence  which  fuggcfls  fuch  excellent  Fa£ts,  is  too 
high  for  h';a^  to  be  the  Subject  of;  but  purely  from  the  Deftdl  oi  a 
Fa6l  to  be  revealed.  The  influence  which  immediately  fuggefts  this 
Fad,  when  it  is  true,  is  of  no  different  Kind  from  that  which  imme- 
diately fuggefts  other  true  F'acts  :  And  fo  the  Kind  and  Nature  of  the 
Influence,  is  not  above  what  is  common  to  natural  Men,  with  good 
Men. 

But  this  is  a  mean  ignobleNotion  of  theWitnefs  of  theSpirit  ofGod 
given  to  his  dear  Children,  to  fuppofe  that  there  is  nothing  in  the 
Kind  and  Nature  of  that  Influence  of  th.c  Spirit  of  God,  in  impartino; 
this  high  and  gloriousBjneiits  but  what  is  common  to  naturaLVIen,or 
whichMen  are  capable  of,and  be  in  the  meanTime  altogether  unlanc- 
lifted, and  theChildren  of  Hell  ;  and  that  therefore  theBenefit  orGift  it 
felf  has  nothing  of  the  holy  Nature  of  the  Spirit  of  God  in  it,  nothing 
of  a  vital  Communication  of  that  Spirit.  ThisNotion  greatly  debafes 
thit  high  and  moft  exalted  Kind  of  Influence  and  Operation  of  the 
Spirit,  which  there   is   in  the  true  Witnefs  of  the  Spirit  i.     Thar 

which 


f  The  late  venerable  Stoddard  in  his  youngerTime,  falling  in  with 

the  Opmion  of  fome  others,  receiv'd  this  Notion  of  the  Witnel;; 

of  the  Spirit,  by  way  of  immediate  Suggeftion  ;  but  in  the  latter 

■  Part  oi  his  Life,  when  he  had  more  thoroughly  weighgdThings, 


124  The  Jirji  Sign  Part  III. 

which  is  called  the  JFitnefs  of  the  Spirit^  Rom.  8.  is  elfe where  in  the 
newTeftamcnt  called  the  Seal  of  the  Spirit  ^  2  Cor.  i.  22.  Epb.  1.13. 
and  4.  13.  alluding  to  theSeai  of  Princes,  annexed  to  the  Inltrument, 
by  which  they  advanced  any  of  their  Subje6ls  to  fome  high  Honour 
and  Dio;nity,  or  peculiar  Privilege  in  the  Kingdom,  as  a  Token  of 
their  fpecial  Favour.  Which  is  an  Evidence  that  the  Influence  of  the 
Spirit  of  the  Prince  of  Princes,  in  fealing  his  Favourites,  is  far  from 
being  of  a  common  Kind  ;  and  that  there  is  no  Effect  of  God's  Spirit 
whatfoever,  which  is  in  its  Nature  more  divine  ;  nothing  more  holy, 
peculiar,inimitable  and  diftinguifhingof  Divinitv' :  as  nothing  is  more 
Royal  than  the  royal  Seal  ;  nothing  more  facrcd,  that  belongs  to  a 
Prince,  and  more  peculiarly  denoting  what  belongs  to  him  ;  it  being 
the  very  End  and  Defign  of  it,  to  be  the  molt  peculiar  Stamp  and 
Confirmation  of  the  royal  Authority,  and  great  Note  of  Diftindlion, 
whereby  that  which  proceeds  from  the  King,  or  belongs  to  him,  may 
be  known  from  every  Thing  elfe.  And  therefore  undoubtedly  the 
Seal  ©f  the  great  King  of  Heaven  and  Earth  enftamped  on  the  Heart, 
is  fomething  high  and  holy  in  its  own  Nature,  fome  excellent  Com- 
munication from  the  infinite  P'ountain  of  divine  Beauty  and  Glory  ; 
and  not  meerly  a  making  knov^n  a  fecret  Fa<5l  by  Revelation  or  Sug- 
geflion  ;  which  is  a  Sort  of  Influence  of  the  Spirit  of  God,  that  the 
Children  of  the  Devil  have  often  been  the  Subjctfts  of.  The  Seal  of 
the  Spirit  is  a  Kind  of  Efi:>6l  of  theSpirit  of  God  on  the  Heart,  which 


and  had  more  Experience,  he  entirely  rejected  it ;  as  appears  by 
bis  Treatife  of  the  Nature  of  faving  Converfion,  p.  8-j..  "  The 
"  Spirit  of  God  doth  not  tefti fy  to  particular  Perfons,  that  they 
"  are  godly.  Some  think  that  the  Spirit  of  God  doth  tcflify  it 
*'  to  fome  ;  and  they  ground  it  on  Rom.  8.  16.  The  Spirit  it 
"  f elf  hear eth  JFitnefs  with  cur  Spirit,  that  we  are  the  Children  of 
"  God.  They  think  the  Spirit  reveals  it  by  giving  an  inward 
"  Teftimony  to  it  ;  and  fome  godly  Men  think  they  have  had 
"  Experience  of  it:  But  they  may  eahly  miffakc  ;  when  the 
"  Spirit  of  God  doth  eminently  ftir  up  a  Spirit  of  Faith,  and 
«'  (beds  abroad  the  Love  of  God  in  the  Heart,  it  is  eafy  to  mif- 
«'  take  it  for  a  Teftimony.  And  that  is  not  the  Meaning  of 
*''  ?auV%  Words.  The  Spirit  reveals  Things  to  us,  by  open- 
•'  ing  our  Eyes  to  fee  what  is  revealed  in  the  Word  ;  but  the 
**  Spirit  doth  not  reveal  newTruths,  not  revealed  in  the  Word. 
'*  The  Spirit  difcovers  the  Grace  of  G)d  in  Chrid,  and  thereby 
•^*  draws  forth  fpecial  Ailings  of  Faith  and  Love,  which  are  evi- 
'*  dential  ;  but  it  doth  not  work  in  Way  of  Teftimony.  If 
**  God  do  but  help  us  to  receive  the  Revelations  in  the  Word, 
**  we  (hall  have  Comfort  enough  without  new    Revelations  '*. 

natural 


Part  II.  to  dljlinguijh  Affe6liom,  125 

ratural  Men,while  rucli,arc  fo  far  from  aCapacity  of  being  theSubjcd^s 
of,  that  they  can  have  no  Manner  of  Notion  or  Idea  of  it ;  agree- 
able to  Rev.  2.  17.  T^o  h'un  that  overcometh,  will  I  give  to  eat  of  the 
hidden  Manua  ;  and  I  wi II  give  him  a  ivhite  Siofie,  and  in  theStone  a  new 
Name  written^wbich  no  Man  knoweth^  faving  he  that  receiveth  it.  There 
is  allReafon  to  fuppofc  that  what  is  here  fpokcn  of,  is  the  fame  Mark, 
Evidence,  or  blcfTed  Token  of  fpccial  Favour,  which  is  elfewherc 
called  the  Seal  of  the  Spirit. 

Wjiat  has  mifled  many  in  their  Notion  of  that  Influence  of  the 
Spirit  of  God  we  are  fpeaking  of,  is  the  Word  Witness,  it's  be- 
ing called  the  /TVrw/}  of  the  Spirit.  Hence  they  have  taken  it,  not 
to  be  any  EtVc^l  or^Vork  of  the  Spirit  upon  theHeart,givingEvider,ce, 
from  whence  Men  may  argue  that  they  are  the  Children  of  God  ; 
but  an  inward  immediate  Suggeftion,  as  tho'  God  inwardly  fpoke  to 
the  Man,  and  tcftified  to  him,  and  told  him  that  he  was  his  Child,  by 
a  Kind  of  a  fecret  Voice,  or  ImpreHion  :  Not  obferving  the  Manner 
in  which  the  Word  iritnefs,  or  Te/iimony  is  often  ufed  in  the  New 
l^eftamcnt  ;  where  fuch  Terms  often  fignify,  not  only  a  meer  decla- 
ring and  aflerting  a  Thing  to  be  true,  but  holding  forth  Evidence  from 
whence  a  Thing  may  he  argued  and  proved  to  be  true.  Thus,  Heh. 
2.  4.  God  is  faid  to  hear  iVitnefs^  with  Signs  and  Jycnders^  and  diver je 
Miracles^  and  Gifts  of  the  Holy  Ghojl.  Now  thefe  A4irac]cs,  here 
fpoken  of,  are  called  God's  Witnefs,  not  becaufe  they  are  of  the  Na- 
ture of  Aflertion?,  but  Evidences  and  Proofs.  So  Acl^  14.  3.  Long 
Time  therefore,  abode  they  fpeaking  boldly  in  the  Lord  ;  which  gave  TejVt- 
mzny  uyito  the  Word  of  his  Grace  \  and  granted  Signs  and  IFonders  to  be 
done  by  their  Hands,  And  John  6.  36.  But  I  have  greater  Witnefs 
than  that  of]o\\Vi  ;  for  the  Works  luhich  the  Father  hath  given  me  to 
finijh^  the  fame  Works  that  I  do,  bear  Witnefs  of  me^  that  the  Father 
hath  fen  t  me.  Again, Chap.  1 0.25.  The  W'orks  that  I  do  in  myFather''s 
Name,  they  bear  Witnefs  of  me.  So  the  Water  and  the  Blood  are  faid 
to  bear  Witnefs,  i  John  5.  8.  not  that  they  fpake  or  aflerted  any 
thing,  but  they  were  Proofs  and  Evidences.  So  God's  Works  of 
Providence,,  in  the  Rain  and  fruitful  Seafons,  are  fpoken  of  as  Wit- 
nefles  of  God's  Being  and  Goodnefs,  /.  e.  They  were  Evidences  of 
thefe  Things.  And  when  the  Scripture  fpeaks  oV  the  Seal  of  ib.t  Spi- 
rit, it  is  an  ExprefTion  which  properly  denotes,  not  an  immediate 
Voice  or  Suggeftion,  but  fome  Work  or  Effect  of  the  Spirit,  that  is 
left  as  a  divine  Mark  upon  the  Soul,  to  be  an  Evidence,  by  which 
God's  Children  might  be  known.  The  Seals  of  Princes  were  the 
diftinguifhing  Marks  of  Princes  :  And  thus  God's  Seal  is  fpoken  of  as 
God's  Mark,  Rev.  7.  3.  Hurt  not  the  Earth,  neither  the  Sea,  or  the 
Trees  ^  'till  we  i^ave  fealed  the  Servants  of  our  God  in  their  Foreheads ;  to- 
togcther  with  Ezek.  9.  4,  Set  a  Mark  upon  the  Foreheads  of  the  Men 

thai 


126  Thefrfi  Sign  Part  III. 

ihatfigh  and  cry  for  all  the  Abomlnatlom  that  are  done  in  the  mid  ft  thereof. 
When  God  fcts  his  Seal  on  a  Man's  Heart  by  his  Spirit,  there  is  fome 
holy  Sramp,   foi-ne  Image  imprefs'd  and  left  upon  the  Hear;:  by  the 
Spirit,  as  by  the  Seal  upon  the  Wax.     And  this  holy  Stamp,  or  im- 
prefs'd  Image,  exhibiting  clear  Evidence  to  the  Confcience,  that  the 
Subject  oFit  \^  tlje  Child  of  God,  is  the  very  Thing  which  in  Scrip- 
ture is  called  the  Seal  of  the  Spirit^  and  the  IVitnefs^  or  Evidence  of  the 
Spirit.     And  this  Image  inftamp'd  by  the  Spirit  on  God's  Children's 
Hearts,  is  his  own  Image  :  That  is  the    Evidence  by  which  they   are 
known  to  be  God's  Children,  that  they  have  the  Image  of  their  Fa- 
ther ftamp'd  upon  their  Hearts  by  the  Spirit  of  Adoption.     Seals  an- 
tiently  had  engraven  on  them  two  Things,  viz.  The  Image  and  the 
Name  of  the  Perfon  whofe  Seal   it  was.     Therefore  when  Chrift   fays 
to  his  Spoufe,  Cant.   8.  6.    Set  me  as  a  Seal  upon  thine  Hearty  as  a  Seal 
upon  thine  Arm  ;  it  is  as  much  as  to  fay,  Let  my  Name  and  Image  re- 
main impreft  there.TheSeals  of  Princeswere  wont  to  bear  theirlmage  ; 
fo  that  what  they  fet  their  Seal  and  royal  Mark  upon,  had  their  Image 
left  on  it.     It  was  the  Manner  of  Princes  of  old  to  have  their  Image 
engraven  on  theirjewels  &  prcciousStones  ;  and  the  Imase  o^tAuguffus 
engraven  on  a  precious  Stone,   was  ufed  as   the  Seal  of  the  Roman 
Emperors,  in  Chri(Fs  and  the  Apoftles  Times.  ||      And  the  Saints  are 
the  Jewels  of  Jefus  Chrift,  the  great  Potentate,  who  has  the  PoiTeilion 
of  the  Empire  of  the  Univerfe  :  And  thefe  Jewels  have  his  Image 
enftamped  upon  them,  by  his  royal  Signet,  which  is  the  Holy  Spirit. 
And  this  is  undoubtedly  what  the  Scripture  means  by  the  Seal  of  the 
Spirit  ;   efpecially  when  it  is  enftamped  in  fo  fair  and  clear  a  Manner, 
as    to    be   plain  to    the  Eye  of  Confcience    ;     vvhich   is    what   the 
Scripture  calls  our  Spirit.     This  is,    truly  an  Effect  that  is  fpiritual, 
fupernatural,  and  divine.     This  is,    in  it  felf,  of  a  holy  Nature,  being 
a  Communication  of  the  divine  Nature  and  Beauty.     That  Kind  of 
Influence  of  the   Spirit  which  gives  and   leaves  this  Stamp  upon  the 
Heart,  is  fuch  that  no  natural  Man  can  be  the  Subject:  of  any  Thing 
of  the  like  Nature  with  it.     This  is  the  highell  Sort   of  Witnefs  of 
the  Spirit,  which  it  is   polTible  the  Soul  fhould  be  the  SubjeiSl  of:  If 
there    were   any  fuch    Thing  as  a  Witnefs  of  the  Spirit  by  immediate 
Suggeftion  or  Revelation,  this  would  be  v^aflly  more  noble  and  excel- 
lent, and  as  much  above  it  as  the  Heaven  is  above  the  Earth.     This 
the  Devil  cannot  imitate  :   As  to  an  inward  Suggeftion  of  the   Spirit 
of  God,  by  a  Kind  of  fecret  Voice  fpeakintr,  and  immedlatelv  afT^rt- 
ih*2  and  reveialinti  a  FacSt,  he  can  do  that  which  is  a  thoufand  Times  fo 

,,       -         '  •  ^  ■ 

I'See'Oiamkn's  Diftionar)',  under  thcWord  Engraving. 
'^••'  like 


Part  III.         of  gracious  Jlffctlions.  127 

Jike  to  this,  as  be  can  to  tint  holy  and  divine  EfFedl,  or  Work  of  the 
Spirit  of  God,  which  hi:s  been  now  fpoken  of.  % 

Another 


\  Mr. Sbfpard  is  iibundiint  in  militatins;  againft  thcNcuion  of  Men's 
knowing;  their  good  Eftate  by  r.n  immediate  Witncfs  of  the  Spi- 
rit, without  judging  by  any  EiTcdt  or  Work  of  the  Spirit  wro't 
on  the  Hc'irt,  as  an  Evidence  and  Proof  that:  Perfons  are  the 
Children  of  God.  Parti,  p.  134.  •'  Knowing  your  Ele^icn  cf 
*'  God.  How  To  ?  Immediately  ?  Some  Divines  think  Angels 
"  fee  it  not  fo,  and  that  it's  peculiar  to  God  To  to  do  j  but  me- 
"  diateh'  ;  for  cur  IVord  caine  in  Power ^  and  in  much  /iljurnnce^ 
"  to  make  you  enlarged  for  God,  to  turn  yea  from  luuli.  ur.to 
*«  God,  eifc  --".  Again  in  the  fame  Page  *'  It's  Heaven  to 
"  cleave  to  him  in  every  Command  ;  it's  Death  to  depart  from 
'*  any  Command.  Hereby  kmiu  we  that  we  are  in  hi?n.  If  it 
*'  were  pofTibjc  to  afk  of  the  Angels,  how  tliey  know  they  are 
"  not  Devil?,  they  would  anfvvcr,  the  Lord's  Will  i.<^  ours.  So 
"  here,  how  do  you  know  you  have  not  the  Nature  of  Devils, 
"  and  fo  in  a  State  of  Devils,  bound  there  'till  the  Judgment  of 
"  ''  the  gr?at  Day  ?  Bccaufe  God  hath  changed  our  vileNatures, 
*'  and  made  our  Wills  like  unto  his  glorious  Will  ".  And  p. 
135.  "  The  Major  is  the  Word,  the  Adinor  Experience,  and 
'^  the  Conclufjon  the  Lord's  Spirit's  Work,  quickening  your 
*'  Spirits  to  it.  Now,  fay  fome,  how  do  you  know  this  ? 
<'  I'hus  you  may  be  mifiaken  ;  for  many  have  been  deceived 
"  thus.  Grant  that  ;  and  fliall  a  Child  not  take  Bread  when 
"  'tis  given  him,  tho'  Dogs  fnatch  at  it  ".  And  p.  137. 
"  If  you  look  to  a  Spirit  without  a  Work,  whilft  you  do  feek 
"  Confolation,  you  cannot  avoid  the  Condemnation  of  the 
"  Word.  You  fay  the  Spirit  has  fpoken  Peace  to  you  ;  but 
"  do  you  love  Chrill-  ?  I  look  not  to  that  ;  but  to  the  Spirit. 
'«  Why,  the  Word  faith.  He  that  loves  him  noi^  let  him  be  Ana- 
*'  thema.  So,  is  the  League  between  your  Sins  and  your  Souls 
"  broken  ?  Anf.  I  look  not  to  that.  Why,  John  faith,  He 
''  that  committcth  Sin  is  of  the  Devil.  Are  you  new  Creatures  ? 
"  I  look  not  to  that.  Why,  the  Word  faith,  unlefs  you  he  born 
"  again.^  you  caniiot  enter  into  the  Kingdom  of  God  ".  Page 
176,  '77.  "  A  Man  faith,  I  havcChrift ;  and  fo  have  not  they. 
*'  I  afk,  where  is  the  Spirit  ?  You  have  the  Deed  ;  where  is 
"  the  Seal  \  You  have  the  Teftator  ;  where  is  the  Executor  ? 
"  The  Spirit  in  vou  ?  Yes,  I  have  it ;  it  has  witnefTed  Chrift 
«'  is  mine.  Anf.  It  has  witnefTed  ;  but  what  has  it  wrought  ? 
<«.  Where  is  the  Power  of  h.is  Death,  killing  thy  Lufts  ?  Where 

<«    13 


128  Thejirft  Sign  Part  III. 

Another  Thing  which  is  a  full  Proof  that  the  Sjal  of  the  Spirit  is 
no  Revelation  of  any  Fadlby  immediate  Suggeftion,  bat  is  Grace  it 

felf 


*'  is  the  Life  of  the  Spirit  of  Jefus  in  you  ?  Where  is  the  Oil 
"  in  your  VefTel  ?  Truly  I  look  for  the  Bridegroom  ;  but  I 
*'  regard  not  that ;  neither  are  others  to  regard  it,  in  Way  of 
**  Evidence.  Then  I  fay  the  chief  Evidence  is  deftroyed  in  the 
*'  Churches.  I  have  known  many  that  have  had  Ailurances ; 
*'  yet  never  fav\^  them  prove  right,  'till  it  witnefled  thi:  was 
*'  here.  What  (hould  be  the  Caufes  of  this,  and  that  Men 
*'  fhould  make  Blufters  in  the  Churches  becaufe  of  this,  as  iho' 
*'  it  was  building  on  Works  ?  In  feveral  Men  they  arc  feveral. 
*'  I.  An  Aptnefs  to  out-run  the  Truth,  and  to  fall  from  one 
**  Extream  to  another— .  2.  The  Apoftacy  of  eminent  Pro- 
<'  feflbrs,  who  have  been  deceived  in  their  evidencing  thus.-- 
*'  3.  Corrupt  Experience.  —  4.  A  Heart  that  never  felt  the 
"  Bitternefs  and  Bondage  of  Sin,  as  the  greateft  Evil  ".  Page 
215,216.  ''  The  Peace,  and  Joy,  andAfTurance  of  thatGlory, 
•'  which  Eye  never  faw,  in  the  Saints,  'tis  from  the  Witnefs  of 
*'  the  Spirit  of  Glory  ;  not  only  becaufe  that  God  is  their  God, 
"  but  becaufe  they  are  his  People.  'Tis  I  fay  from  the  Wjt- 
*'  nefs  of  God  in  his  Word  5  not  from  themfclves,  nor  from 
*'  Man  only,  that  they  approve  me  ;  nor  from  Dreams,  and 
*'  diabolical  Breathings  ;  but  from  the  Spirit  of  God  ;  he  brings 
*'  Tidings  of  it ;  and  from  fuch  a  Spirit  (that  you  may  know 
*'  it)  that  not  only  fhews  you  God  is  your  God,  and  fo  you  re- 
''  joice,  becaufe  of  this ;  for  thus  'tis  with  many  a  carnalHeart, 
*'  and  he  hath  Peace,  being  in  Horror,  from  this,  the  Lord  loves 
*'  me  ;  but  he  makes  you  to  rejoice,  becaufe  you  are  theLord's 
''  People,  becaufe  he  hath  changed  yourHeart  :  Now  thePeace 
<«  is  found,  and  Joy  is  right :  And  here  I  would  try  the  Peace 
«'  of  any  Man".  Part  II.  p.  168,  169.  "  All  the  Heirs  of 
*'  the  Promifes,  as  Heirs  that  have  Legacies  left  them,  they  go 
*«  to  the  Will  of  the  deceafed  Father ;  and  that  Comforts,  that 
•'  they  hold  to,  that  is  fure ;  fuch  an  one  fhall  have  it,  if  his 
<«  Name  be  there.  But  if  one  fhall  fay,  fuch  a  One  hath  pro- 
*'  mifcd  me  fuch  Lands  ;  is  it  in  his  Will  ?  No  ;  but  fince  he 
««  died,  as  I  was  taking  a  Pipe,  he  came  to  me  :  Oh  be  not 
«  deceived  !  " 
Again  in  his  Sound  Believer  there  is  a  long  Difcourfe  of  Sanftifica- 
tion  as  the  chief  Evidence  of  Juftification  from  p.  221,  for  many 
Pages  following,  I  fhall  tranfcribe  but  a  very  fmall  Part  of  it. 
«'  Tell  me,  how  you  will  know  that  you  are  juftified.     You 

"  will 


Part  III.  of  gr adorn  Jlffccimi^.,  129 

(dfin  t+ic  Soul,  is  tliat  the  ^  col  of  the  Spirit  is  called  the  EarneJ}  of  the 
Spirit,  in  the  Scripture.      'Tis  very  plain,  that  the  Seal  of  the   Spirit 


<'  will  fay,  by  the  Tcdimony  of  the  Spirit.  And  cannot  the 
<«  fame  Spirit  fhincupon  your  Graces,  and  witnefs  that  you  arc 
"  fanaified,  as  well  ?  i  John  4^.  13,  24.  I  Cor.  2.  I2.  Can 
<'  the  Spirit  make  the  one  clear  to  you,  and  not  the  other  ? 
«'  Oh  Beloved,  it  is  a  fad  Thing;,  to  hear  fuch  Queftions  and 
«'  fuch  cold  Anfwers  alfo,  that  San(Slification  pofllbly  may  be  '^n 
"  Evidence.  May  be  I  Is  it  not  certain  ?  AfTurcdly  to  deny 
'«  it,  is  as  bad  as  to  affirm  that  God's  own  Promifcs  of  ?^'our 
"  are  not  true  Evidences  thereof,  and  confequently  that  they 
<«  are  Lies  and  Untruths  ". 
Mr.  Flavel  alfo  much  oppofcs  this  Notion  of  the  Witnef- 
of  the  Spirit  by  immediate  Revelation.  Sacramental  Me- 
ditations, Med.  4.  fpcaking  of  the  Sealing  of  the  Spirit,  he 
fays,  '*  In  Sealing  the  Believer,  he  doth  not  make  ufe  of  an 
««  audible  Voice,  nor  the  Miniftry  of  Angels,  nor  immediate 
<<  and  extraordinary  Revelations  ;  but  he  makes  ufe  of  his  own 
t'  Graces,  implanted  in  our  Hearts,  and  his  own  Promifcs, 
"  '.vritten  in  the  Scripture  :  And  in  this  Method,  he  ufL'ally 
*'  brings  the  doubting  trembling  Heart  of  a  Believer  to  Reft  and 
«<  Cornfort  ".  Aeam,  Ihid.  "  AfTurance  is  produced  in  our 
<«  Souls  by  the  reflexive  A6ts  of  Faith  :  The  Spirit  helps  us  to 
"  reflc£l  upon  v»'hat  hath  been  done  by  him  formerly  upon  our 
««  Hearts  ;  hereby  zve  know  that  we  know  him^  i  John  2.  3.  To 
«'  know  that  we  know,  is  a  reflex  A^.  Now  it  is  impoflTible 
«  there  fhould  be  a  reflex,  before  there  hath  been  a  dlrcdl  A 61. 
««  No  Man  can  have  the  Evidence  of  his  Faith,  before  the  Ha- 
«<  bit  is  infufcd,  and  the  vital  A61  perform'd.  The  Obje£l 
«'  Matter,  to  which  the  Spirit  feals,  is  his  own  fancElifying  Ope- 
«'  ration  ".  Afterwards,  Ibid,  he  favs,  *'  Immediate  Ways 
"  of  the  Spirit's  Sealing  are  ceafed.  NoMan  may  now  cxpcft, 
<<  by  any  new  Revelation,  or  Sign  from  Heaven,  by  any  Voice, 
*»  or  extraordinary  Infpiration,  to  have  his  Salvation  feal'd  ; 
*'  but  muft  expert  that  Mercy  in  God's  ordinary  Way  andMe- 
*'  thod,  fearchine;  the  Scriptures,  examining;  our  own  Hearts, 
'«  and  waiting  on  the  Lord  in  Prayer.  The  learned  Gerfcn 
<'  gives  an  Inftancc  of  one  that  had  been  long  upon  the  Borders 
"  of  Dcfpair,  and  at  laft  fweetly  affured  and  fettUd  :  He  an- 
te fwered,  Non  ex  nova  aliqua  Revclatione  ;  not  by  any  new 
«<  Revelation,  but  by  fubje6ling  my  Underftanding  to,  and 
"  comparing  my  Heart  with  the  written  Word.  And  Mr. 
^       "=>      ^  K:  Roberts, 


1 30  .         Thejirft  Sign '  Part  III, 

is  the  lame  Thing  with  the  Earneft  of  the  Spirit,  by  2  Cor.   i.  22, 

If^ho  bath  aljo  fcaled  Vsy  and  given  the  Earneft  of  the  Spirit  in  our 
Hearts.  And  Eph.  i.  13,  14.  In  whom,  after  that  ye  believed,  ye 
wer£  fealed  tvith  that  holy  Spirit  of  Promife  ;  which  is  the  Earneft  cf  our 
Inheritance,  until  the  Redejnption  of  the  purchafed  Pojfeffion,  unto  tha 
Praife  of  his  Glory.  Now  the  Earneft  is  Part  of  the  Money  agreed 
for,  given  in  Hand,  as  a  Token  of  the  Whole,  to  be  paid  in  due 
Time  ;  a  Part  of  tlie  promifed  Inheritance,  granted  now,  in  Token 
of  full  PofTeilion  of  the  Whole  hereafter.  But  furely  that  Kind  of* 
Communication  of  the  Spirit  of  God,  which  is  of  the  Nature  of 
eternal  Glory,  is  the  higheft  and  moft  excellent  Kind  of  Communi- 
cation, fometfiing  that  is  in  its  own  Nature  fpiritual,  holy  and  divine, 
and/ar  from  any  Thing  that  is  common  ;  and  therefore  high  above 
anv  Thing  of  the  Nature  of  Infpiration,  or  Revelation  of  hidden 
Fadls  by  Suggeftion  of  the  Spirit  of  God,  which  many  natural  ]\'Ien 
have  had.  VVhat  is  the  Earneft  and  Beginning  of  Glory,  but  Grace 
it  felf,  efpecially  in  the  more  lively  and  clear  Exercifes  of  it  ?  'Tis  not 
Prophecy,  nor  Tongues,  ndr  Knowledge,  but  that  more  excellent 
divine  Thing,  Charity  that  never  faileth,  \n\\\z\\  is  a  Prelibarion  andBe- 
ginning  of  the  Light,  Swectnefs,  and  Blefiednefs  of  Heaven,  that 
World  of  Love  or  Charity.  'Tis  Grace  that  is  the  Seed  cf  Glory, 
and  Dawning  of  Glory  in  the  Heart,  and  therefore  'tis  Grace  that 
is  the  Earneft  of  the  future  Inheritance.  What  is  it  that  is  the  Be- 
ginning or  Earneft  of  eternal  Life  in  the  So^il,  but  fpiritual  Life  ? 
And  what  is  that  but  Grace  ?  The  Inheritance  that  Chrift  has  pur- 
chafed for  the  Ele6l,  is  the  Spirit  of  God  ;  not  in  any  extraordinary 
Gifts,  but  in  his  vital  Indwelling  in  the  Heart,  exerting  and  commu- 
nicating himfelf  there,  in  his  own  proper,  holy  or  divine  Nature: 
And  this  is  the  Sum  total  of  the  Inheritance  that  Chrift  purchafed  for 
the  Elect.     For  fo  are  Things  conftituted  in   the  Aff"air  of  our  Re- 


*'.  Roberts,  in  his  Treatife  of  the  Cove?iants,    fpeaks  of  another, 

<'  that  fo  vehemently  panted  after  the  Sealings^and  Aflurance 

*'  of  the  Love  of  God  to  his  Soul,  that  for  a  long  Time  he  ear- 

f«  ncftly  defired   fome   Voice    from    Heaven   ;  and  fometimes, 

*'  walking  in  the  folitary  Fields,    earneftly  defired   fome  mira- 

'*'  culous   Voice  from  tiie  Trees  or  Stones  there.     This  was 

*'  denied  him  ;   but  in  Time,  a  better  was  aftordcd,  in  a  fcrip- 

*'  tural  Way  ".      Ajrain,   Ibid.   "  This  iVIelhod  of  Sealing,   is 

*<^  beyond  all  other  Methods  in  the  World.      For  in  miraculous 

••^  Voices  and  Inf^-^i rations,  'tis  pofllble  there  vn'sy  fuheffe  falfum, 

•-*  be  found  fome  Cheat,   or  Impofturcs  of  the   Uevil  ;   but  the 

»<  Spirit's  VVitucfc  in  the  Heart,    fuitable  to  the  Revelation  in 

'*  the  Scripture,  cannot  deceive  us  ". 

dcmption. 


Part  III.  of  gracious  JlJj\Btoin.  i  ji 

demption,  that  the  Father  provides  the  Saviour,  or  Furchafcr,  fiiul  the 
Purchafe  is  made  of  Him  ;  and  the  Son  is  the  Purchafer  and  tlie  Price  ; 
and  the  Holy  Spirit  is  the  great  BkiTing  or  Inheritance  purchafcd,  as  is 
intimated  Gal.  '^.  13,  14.  and  hence  the  Spirit  is  often  fpoken  of  as 
the  Sum  of  the  Bleflings  promifed  in  the  Gofpel,  Luke  24.  49.  A£li 
J.  4.  and  Chap.  2.  38,  39.  Gal.  3.  14.  Eph,  i.  13.  This  In- 
licritance  was  the  grand  Legacy  which  Chrift  left  his  Difciplcs  and 
Church,  in  his  lall  Will  and  Teftament  ;  ^john  Chap.  14,  and  15, 
and  I  6.  This  is  the  Sum  of  the  i^lcffings  of  eternal  Life,  which  fliall 
be  given  in  Heaven.  (  Compare  'John  y.  37,  38,  39.  and  John  4. 
14.  with  Rev.  21.  6.  and  22.  i,  17.  )  'Tis  through  the  vital 
Communications  and  Indwelling  of  the  Spirit,  that  the  Saints  have  ali 
their  Light,  Life,Holinefs,  Beauty  and  Joy  in  Heaven  ;  And  *tis  thro' 
the  vital  Communtcations  and  Indwelling  of  the  fame  Spirit,  that  the 
Saints  have  all  Light, Life,  Holinefs, Beauty  H  Comfort  onEarth  ;  bu* 
only  communicated  in  lefs  Meafure.  And  this  vital  Indwelling  of  the 
Spirit  in  the  Saints,  in  this  lefs  Meafure  and  fmall  Beginning,  is  the 
EarneJ}  of  the  Spirit.^  the  Earnejl  of  the  future  Inheritance^  and  the  frjl 
Fruits  of  the  Spirit.,  as  the  Apoltle  calls  it,  Rom.  8.  22.  where,  by  the 
frji  Fruits  of  the  Spirit^  the.Apoftle  undoubtedly  means  the  fame  vita! 
graciousPrinciple,that  he  fpeaks  of  in  all  the  preceedingPart  of  thcChap- 
tCTj  which  he  calls  Spirit,  and  fets  in  Oppofition  to  Flefh  or  Corrup- 
tion. Therefore  this  Earneft  of  the  Spirit,  and  firft  Fruits  of  the 
Spirit,  which  has  been  ihown  to  be  the  fame  with  the  Seal  of  the  Spi- 
rit, is  the  vital,  gracious,  fanftifying  Communication  and  Influence 
of  the  Spirit,  and  not  any  immediate  Suggeftion  or  Revelation  of 
Fac^s  by  the  Spirit.  + 

And  indeed  the  Apoftle,  when  in  that  Rem.  8.  i(y.  he  fpeaks  of 
the  Spirit's  bearing  Witnefs  with  our  Spirit,  that  we  are  the  Children 
of  God,  does  fufficiently  explain  himfelf,  if  his  Words  were  but  at- 
tended to.  What  is  here  exprefs'd,  is  connedled  with  the  two  pre- 
ceeding  Verfes,  as  refulting  from  what  the  Apoftle  had  faid  there,  as 
every  Reader  may  fee.  The  three  Verfes  together  are  thus,  For  as 
many  as  are  led  by  the  Spirit  of  God.,  they  are   the  Sons  of  God :   For  \e 


After  a  Man  is  in  Chrift,  not  to  judge  by  the  Work,  is  not 
to  judge  by  the  Spirit.  For  the  Apoftle  makes  the  Earneft 
of  the  Spirit  to  be  the  Seal.  Now  Earneft  is  Part  of  the 
Money  bargain'd  for  ;  the  Beginning  of  Heaven,  of  theLight 
and  Life  of  it.  He  that  fees  not  that  the  Lord  is  his  by  that, 
fees  no  God  his  at  all.  Oh  therefore,  do  not  look  for  a  Spi- 
rit, without  a  Word  to  reveal,  nor  a  Word  to  reveal  with- 
out feeing  and  feeling  of  fomeWork  firft.  I  (hank  theLord, 
I  do  but  Pity  thofe  that  think  otherwife.  If  a  Sheep  of 
Chrift,  Oh,  wander  not  ".  S heparans  Parable,  P.  1.  p.  86. 
K  2  bavg 


132  "Thejirjl  Sign  Part  III. 

have  not  received  the  Spirit  of  Bondage  again  to  fear  ;  but  ye  have  re- 
ceived the  Spirit  of  Adoption,  whereby  zve  cry^  Abba,  Father  :  The  Spi- 
rit it  fclf  bearcth  fi'itnefs  with  our  Spirits^  that  zue  are  the  Children  of 
God.  Here,  what  the  Apoftle  fays,  if  we  take  it  together,  plainly 
fh(*ws,  that  what  he  has  RefpecSl  to,  when  he  fpeaks  of  the  Spirit's 
giving  us  Witnefs  or  Evidence  that  we  are  God's  Children;  is  his 
dwelling  in  us,  and  leading  us,  as  a  Spirit  of  Adoption,  or  Spirit  of  a 
Child,  difpc^fing  us  to  behave  towards  God  as  to  a  Father.  This  is 
the  Witnefs  or  Evidence  the  Apoftle  fpeaks  of,  that  we  are  Children^ 
that  we  have  the  Spirit  of  Children,  or  Spirit  of  Adoption.  And  what 
is  that,  but  the  Spirit  of  Love  ?  There  are  two  Kinds  of  Spirits  the 
Apoftle  fpeaks  of,  the  Spirit  of  a  Slave,  or  the  Spirit  of  Bondage,  that  is 
Fear  ;  and  the  Spirit  of  a  Child,  or  Spirit  cf  Adoption,  &  that  is  Love, 
The  Apoftle  fays,  we  han't  received  the  Spirit  of  Bondage,  or  of 
Slaves,  which  is  a  Spirit  of  Fear  ;  but  we  have  received  the  more  in- 
genuous noble  Spirit  of  Children,  a  Spirit  of  Love,  which  naturally 
difpofes  us  to  go  to  God,  as  Children  to  a  Father,  and  behave  to- 
wards God  as  Children.  And  this  is  the  Evidence  or  Witnefs  which 
the  Spirit  of  God  gives  us  that  we  are  Children.  This  is  the  plain 
Senfe  of  the  Apoftle:  And  fo  undoubtedly  the  Apoftle  here  is  fpeak- 
ing  of  the  very  fame  Way  of  cafting  out  Doubting,  and  Fear,  and 
the  Spirit  of  Bondage,  which  the  Apoftle  John  fpeaks  of,  i  John  4. 
18.  viz.  By  the  prevailing  of  Love,  that  is  the  Spirit  of  a  Child. 
The  Spirit  of  Bondage  works  by  Fear,  the  Slave  fears  the  Rod  ;  but 
Love  cries  Abba  Father  i  it  difpofes  us  to  go  to  God,  and  behave 
ourfdves  towards  God  as  Children  ;  and  it  gives  us  clear  Evidence  of 
our  Union  to  God  as  his  Children,  and  fo  cafts  out  Fear.  So  that  it 
appears  that  the  Witnefs  of  the  Spirit  the  Apoftle  fpeaks  of,  is  far 
from  being  any  Whifper,  or  immediate  Suegeftion  or  Revelation  ; 
hilt  that  gracio'.'s  holy  Eff'.cSt  of  the  Spirit  of  God  in  the  Hearts  of  the 
Saints,  the  Difpofition  and  Temper  of  Children,  i^ppearing  in  fwtet 
child -like  Love  to  God,  which  cafts  out  Fear,  or  a  Spirit  of  a  Slave. 

And  the  fame  Thing  is  evident  from  all  the  Context  :  'Tis  plain 
the  Apoftle  fpeaks  of  the  Spirit,  over  and  over  again,  as  dwelling  in 
the  Hearts  of  the  S.iints,  as  a  gracious  Principle,  fet  in  Oppofition  to 
the  Flefh  or  Corruption  :  And  fo  he  does  in  the  Words  that  immedi- 
ately introduce  this  Paflage  we  are  upon,  Verfe  13.  For  if  ye  live 
after  the  Flejh,  ycfiall  die  ;  but  fyc,  thro*  the  Spirit  do  moriify  the 
Deeds  of  the  Flejh,  ye  /hall  live. 

Indeed  it  is  paft  Doubt  with  me,  that  the  Apoftle  has  a  more  fpe- 
cial  Rcfpedl  to  the  Spirit  of  Grace,  or  the  Spirit  of  Love,  or  Spirit  of 
a  Child,  in  its  more  lively  A6lings :  For  'tis  perfe5f  Love,  or  ftrong 
Love  only,  which  fo  witncftes  or  evidences  that  we  are  Children,  as 
to  caft  out  Fear,  and  wholly  deliver  from  the  Spirit  of  Bondage. 
'I'iie  ftroii^  ^"^  lively  Exercifes  of  a  Spirit  of  child-like,  cvani^e'ic.tl, 

humble 


Part  III.  of  graciom  Affccliom.  133 

humble  Love  to  God,  give  clear  Evidence  oftheSours  Relation  to 
God,  as  his  Child  ;  which  docs  very  greatly  and  diredly  fatisty  the 
Soul.  And  tho'  it  be  far  from  being  true,  that  the  Soul  in  this 
Cafe,  judges  only  by  an  immediate  Witncfs,  without  any  Sign  or  Evi- 
dence \  for  it  judges  and  is  allured  by  the  greateft  Sign  and  clcarcft 
Evidence  ;  yet  in  this  Cafe,  the  Saint  ftands  in  no  need  of  muhiplicci 
Signs,  or  any  long  Reafoning  upon  them.  And  tho'  the  Sight  of  his 
relative  Utiion  with  God,  and  his  being  in  his  Favour,  is  not  without 
a  Medium,  becaufe  he  fees  it  by  that  Medium,  vix.  his  Love  ;  yet 
his  Sight  of  the  Uniori  of  his  Heart  to  God  is  immediate  :  Love,  the 
Bond  of  Union,  is  feen  intuitively  :  The  Saint  fees  and  feels  plainly 
the  L^nion  between  his  Soul  and  God  ;  it  is  fo  llrong  and  lively,  that 
he  can't  doubt  of  it.  And  i^cnce  he  is  afTured  that  he  is  a  Child. 
How  can  he  doubt  whether  he  ftands  in  a  child-like  Relation  to  God, 
when  he  plainly  fees  a  child-like  Union  between  God  and  his  Soul, 
and  hence  does  boldly,  and  as  it  were,  naturally  and  necefliirily  cry, 
M^ba  Father  P  '    • 

And  whereas  the  Apoftle  fays,  the  Spirit  bears  Witnefs  ivith  cur 
Spirits  ;  by  our  Spirit  here,  is  meant  our  Confcience,  which  is  cal- 
led "the  Spirit  of  Man  ;  Prov,  20.  27.  The  Spirit  of  Man  is  the  Can- 
dle of  the  Lord,  fearching  all  the  inward  Parts  of  the  Belly,  We  clfe- 
where  read  of  the  Witnefs  of  this  Spirit  of  our's ;  2  Cor.  i.  12. 
For  our  Rejoicing  is  this^  the  TeJli?nony  of  our  Confcience.  And  i  John  3. 
I Q,  20,  2  r .  And  hereby  do  ive  know  that  ive  are  of  the  Truths  and /hall 
ajfure  our  Hearts  before  him.  For  if  our  Heart  condemn  us^  God  is 
greater  than  our  Heart,  and  know eth  all  Things.  Beloved  if  our  Heart 
condemn  us  not^  then  have  we  Confidence  towards  God.  When  the 
Apoitle  Paul  {pe:iks  of  the  Spirit  of  God  bearing  Witnefs  with  our 
Spirit,  he  is  not  to  be  un<lerft(X)d  of  tv/o  Spirits,  that  are  two  fepa- 
ratc,  collatteral,  independant  Witnefles  ;  but  'tis  by  one,  that  we 
receive  the  Witnefs  of  the  other  :  The  Spirit  of  God  gives  the  Evi- 
dence, by  infufing  and  fhedding  abroad  the  Love  of  God,  the  Spirit 
of  a  Child,  in  the  Heart ;  and  our  Spirit,  or  our  Confcience,  receives 
and  declares  this  Evidence  for  our  Rejoicing. 

Many  have  been  the  Mifchiefs  that  have  arifen  from  that  falfe  and 
delufive  Notion  of  the  Witnefs  of  tlie  Spirit,  that  it  is  a  Kind  of  in- 
ward Voice,  Suggeftion,  or  Declaration  from  God  to  a  Man,  that 
h?  is  beloved  of  him.  and  pardoned,  ele6led,  or  the  like,  fometimes 
with,  and  fometimes  Vvithout  a  Text  of  Scripture;  and  many  have 
been  the  falfe,  and  vain,  ''  tho'  very  high  )  Affections  that  have  arifen 
from  hence.  And  'tis  to  be  feared  that  Multitudes  of  Souls  have 
been  eternally  undone  by  it.  I  have  therefore  infifted  the  longer  on 
this  Head. 

K  2  But 


134  ^he  fecQnd  Sign  Part  III. 

But  I  proceed  now  to  a  feftond  Charafteriftic  of  gracious  Affec- 
tions. 

IL  The  firft  obje6lIve  Ground  of  gracious  AfFedions,  is  the  tran- 
fcendently  excellent  and  amiable  Nature  of  divine  Things,  as  they  are 
in  themfclves  -,  and  not  any  conceived  Relation  they  bear  to  Self,  or 
Self-Intereft-. 

I  fay  that  the  fupremely  excellent  Nature  of  divine  Things,  is  the 
firj}^  OY  primary  and  criginal  objecSlive  Foundation  of  the  fpiritual  Af- 
fedions  of  trueSaints  ;  for  I  do  not  fuppofc  that  allRelation  which  di- 
vine Things  bear  to  themfelves,  and  their  own  particular  Intereft,  are 
wholly  excluded  from  all  Influence  in  their  gracious  Affe6lions.  For 
this  may  have,  and  indeed  has,  a  fecondary  and  confcquentiallnfluence 
in  thofe  Afte6lions  that  are  truly  holy  and  fpiritual ;  as  I  fhall  fnew 
how  by  and  by. 

It  was  before  obferved,  that  the  Affe£lion  of  Love  is  as  it  were  the 
Fountain  of  all  Aifc(51ion  ;  and  particularly,  that  chriftian  Love  is  the 
Fountain  of  all  gracious  AfFe<5tions :  Now  the  divine  Excellency  and 
Glory  of  God,  and  Jefus  Chrif>,  the  Word  of  God,  the  Works  of 
God,  and  the  Ways  of  God,  C5V.  is  the  primary  Reafon,  why  a  true 
Siint  loves  thcfe  Things ;  and  not  any  fuppofed  Intereft  that  he  has 
in  them,  or  any  conceived  Benefit  that  he  has  received  from,  them,  or 
ihall  receive  from  them,  or  any  fuch  imagined  Relation  which  they 
bear  to  his  Intereft,  that  Self-Love  can  properly  be  faid  to  be  the  firil 
Foundation  of  his  Love  to  thefe  Things. 

Some  fay  that  all  Love  arifes  from  Self  Love  ;  and  that  it  is  im- 
poiTible  in  the  Nature  of  Things,  for  any  Man  to  have  any  Love  to 
God,  or  any  other  Being,  but  that  Love  to  himfclf  muft  be  theP'oun- 
dation  of  it.  But  I  humbly  fuppofe  it  is  for  Want  of  Ccnfideration, 
that  they  fay  fo.  They  argue,  that  whoever  loves  God,  and  fo  dc- 
iircshis  Glory,  or  the  Enjoyment  of  him,  he  defires  thefe  Things  as 
his  own  Happinefs  ;  the  Glory  of  God,  and  the  beholding  and  enjoy- 
ing his  Perfections,  are  conhdered  as  Things  agreeable  to  hi/;!,  tending 
to  make  him  happy  ;  he  places  his  Happinefs  in  them,  and  defires 
them  as  Things,  which  (if  they  were  obtained)  would  be  delightful 
to  him,  or  would  fill  jum  with  Delight  and  Joy,  and  fo  make  him 
happy.  And  fo,  they  fay,  it  is  from  Self-love,  or  a  Defirc  of  his  own 
Happinefs,  that  he  defires  God  fhould  be  glorified,  and  defires  to  be- 
iiold  and  enioy  his  glorious  Perfections.  But  then  they  ourht  to  con- 
fider  a  little  iurther,  and  enquire  how  the  Man  c.ime  to  plaee  bis  Hap- 
pinefs in  God's  being  glorified,  and  in  contemplating  v.ml  enjoying 
God*s  Pcrfc<5tions.  There  is  no  Doubt,  but  that  after  God's  Glory, 
.and  the  beholding  his  PcrfeClions,  are  become  fo  agreeable  to  him, 
that  he  places  his  higheft  Happinefs  in  thefe  Things,  then  he  wil'l  de- 
firc ti)?jp,  a«  he  ddircs  his  ov/n   Happincft,     But  l)ow  came  thefe 

Things 


Part  III.  of  gracious  Affediofis,  135 

Things  to  be  (o  agreeable  to  him,  that  he  eftecms  it  bis  bigbcft  H,  p- 
pincfs  to  glorify  God,  ^c.  ?  Js  not  this  the  Fruit  of  Love  ?  A  Man 
iiiuft  firft  love  God,  or  have  his  Heart  united  to  him,  before  he  will 
eflccm  God's  Good  his  own,  and  before  he  will  dtfire  the  gloiifyinf^ 
and  enjoying  of  (jod,  as  his  Hiippincfs.  'Tis  not  ftrong  arguing,  ih.at 
bccaufe  after  a  Man  has  his  Heart  united  to  God  in  Love,  as  a  Fruit 
of  this ^  he  defircs  his  Glory  and  Enjoyment  as  his  own  Happinefs, 
that  therefore  a  Dcfire  of  tiiis  Happinefs  of  his  own,  muft  needs  be  the 
Caufc  and  Toundation  of  his  Love  :  Unlefs  it  be  ftrong  arguini',  that 
bccaufe  a  Father  begat  a  Son,  that  therefore  his  Son  certainly  btgat 
him.  If  after  a  iMan  loves  God,  and  has  his  Heart  fo  united  to  him, 
as  to  look  upon  God  as  his  chief  Good,  and  on  God's  Good  2s  his 
own,  it  will  be  a  Coiifequence  and  Fruit  of  this^  that  even  Self-love,  or 
love  to  his  own  Happinefs,  will  caufe  him  to  defire  the  glorifying  and 
enjoying  of  God  ;  it  will  not  thence  fellow,  that  this  very  Fxercife 
ol  Self-love,  went  before  his  Love  to  God,  and  that  his  Love  to  God 
was  a  Confequence  and  Fruit  of  that.  Something  elfe,  entirely  diftirit 
from  Self-love  might  be  the  Caufe  of  this,  vi%,  A  Change  made  in 
the  Views  of  his  Mind,  and  Relifh  of  his  Heart  ;  whereby  he  appre- 
hends a  Beauty,  Glory,  and  fupream  Good,  in  God's  Nature,  as  it 
is  in  it  felf.  This  may  be  theThing  that  firfl  draws  hisHeart  to  him, 
and  caufes  his  Heart  to  be  united  to  hi-m,  prior  to  all  Confiderations 
of  his  own  Interefl:  or  Happinefs,  altho'  after  this,  and  as  a  Fruit  of 
this,  he  necefTarily  fecks  his  Intcreft  and  Happinefs  in  God. 

There  is  fuch  a  Thing,  as  a  Kind  of  Love  or  AfFc6tion,  that  a 
Man  may  have  towards  Perfons  or  Things,  which  does  properly  arife 
from  Self-love  ;  a  preconceived  Relation  to  himfelf,  or  fome  Refpi6t 
already  manifefted  by  another  to  him,  or  fome  Benefit  already  recei- 
ved or  depended  on,  is  truly  the  firft  Foundation  of  his  Love,  and  what 
his  Afieclion  does  wholly  arife  from  ;  and  is  what  preceedes  any  Re- 
liflu  of,  or  Delight  in  the  Nature  and  Qualities  inherent  in  the  Being 
beloved,  as  beautiful  and  amiable.  When  the  firft  Thing  that  draws 
a  Man's  Benevolence  to  another,  is  the  beholding  thofe  Qualifications 
and  Properties  in  him,  which  appear  to  him  lovely  in  themfelves,  and 
the  Subject  of  them,  on  this  Account,  worthy  of  Efteem  and  Good- 
will, Love  arifes  in  a  very  different  Manner,  than  when  it  firft  arifc^ 
from  fome  Gift  bcftowcd  by  another,  or  depended  on  from  him,  as 
a  Judge  loves  and  favours  a  Man  that  has  bribed  him  ;  or  from  ihe 
Relation  he  fuppofes  another  has  to  him,  as  a  Man  who  loves  another 
bccaufe  he  looks  upon  him  as  his  Child.  When  Love  to  another  a- 
rifes'thus,  it  does  truly  and  properly  arife  from  Self-love. 

That  Kind  of  Affe6lion  to  God  or  Jefus  Chrift,  which  does  thus 
properly  arife  from  Self-love,  cannot  be  a  truly  gracious  and  fpiri- 
tual  Love  ;  as  appears  from  what  has  been  faid  already  :  For  Self- 
love  is  a  Principle  entirely  natural,  and  as  much  in  the  Hearts  of  De- 

K  4  Vila 


36  7he  fecond  Sign  Part.  Ill, 


vils  as  Angds  ;  nnd  therefore  furely  nothing  that  is  the  meer  Refuir 
of  it,  can  be  fupernatural  and  divine,  in  the  Manner  before  defcri- 
bed  f .  Chrill:  plainly  fpcaks  of  thii«Kind  of  Love,  as  what  is  nething 
beyond  the  Love  oi  wicked  Men,  Luke  6.  32.  If  ye  love  them  that 
love  ycu^  ivhat  thank  have  ye  f  For  Sinners  alfo  love  thofe  that  kve  them. 
And  the  Devil  himfelf  knew  that  that  Kind  of  Rerpe6t  to  God  which 
was  fo  mercenary,  as  to  be  only  forBencfits  received  or  depended  on, 
(which  is  all  one)  is  wcrthlefs  .in  the  Sight  of  God  ;  othcrwife  he 
never  would  have  made  ufe  of  fuch  a  Slander  before  God,  againft 
"Job,    as   in  Job  I.  9,  10.   Doth  }oh  ferve  God  for  jwught?  Hajl  thou 

not  made  an  Hedge  about  him,   and  about  his  Houje^   Sic. ?     Nor 

would  God  ever  have  implicitly  allowed  the  Objection  to  have  been 
good,  in  cafe  the  Accufation  had  been  true,  by  allowing  that  that 
Matter  fhould  be  tried,  and  that  Job  (hould  be  fo  dealt  with,  that  it 
might  appear  in  the  Event,  whether  Job's  Refpeft  to  God  was  thus 
mercenary  or  no,  and  by  putting  the  Proof  of  theSincerity  and  Good- 
nefs  of  his  Refpcft,  upon  that  liTiie. 

'Tis  unreafonable  to  think  otherwife,  than  that  the  firft  P'ounda- 
tion  of  a  true  Love  to  God,  is  that  whereby  he  is  in  himfelF  bve-. 
ly,  or  worthy  to  be  loved,  or  the  fupream  Lovelinefs  of  his  Na- 
ture. This  is  certainly  what  makes  him  chiefly  amiable.  What 
chiefly  makes  a  Man,  or  any  Creature  lovely,  is  his  Excellency  ; 
and  fo  what  chiefly  renders  God  lovely,  and  muft  undoubtedly  be 
the  chief  Ground  of  true  Love,  is  his  Excellency.  God's  Nature, 
or  the  Divinity,  is  infinitely  excellent  ;  yea  'tis  infinite  Beauty, 
Brightnefs,  and  Glory  itfelf.  But  how  can  that  be  true  Love  of  this 
excellent  and  lovely  Nature,  which  is  not  built  on  the  Foundation 
of  //'/  true  Lovelinefs  ?  How  can  that  be  true  Love  of  Beauty  and 
Brightnefs,  which  is  not  for  Beauty  and  Brightnefs  fake  ?  How  can 
that  be  a  true  Prizing  of  tha<  which  is  in  itfelf  infinitely  worthy 
and  precious,  which  is  not  for  the  Sake  of  it's  Worthinefs  and 
Precioufnefs  ?  This  infinite  Excellency  of  tjie  divine  Nature,  as 
it  is  in  it  fclf,  is  the  true  Ground  of  all  that  is  good  in  God  in 
any  Refptcfl  ;  but  how  can  a  Man  truly  and  rightly  love  God, 
without  loving  him  for  that  Excellency  in  him,  which  is  the 
Foundation  of  all  that  is  in  any  Manner  of  Refpeft  good  or  de- 
fireable  in  him  ?  They  v/hofe  Affe6lion  to  God  is  founded  firft 
on  his  Profitablenefs  to  them,  their  Affection  begins  at  the  wrong 
End  ;    they  regard  God  only   for    the   utmoft  Limit  of  the  Stream 


•'  There  is  a  natural  Love  to  Chrift,  as  to  one  that  doth  thee 
*'  Good,  and  for  thine  own  Ends  ;  and  fpiritual,  for  himfelf, 
*'  whereby  the  J^ord  only  is  exalted  ".  Hhepard's  Parable  of 
the  ten  Virgins,  P.  L  p.  25. 

of 


Part  III.         of  graciom  yiffe6lions.  137 

of   divine  Good,  where  it  touches  them,    and  reaches  their  Inte- 
reft  ;     and    have   no  Refpc^l   to    that  infinite  Glory  of  God's  Na- 
ture,   which   is   the  orijiinal  Cjood,    and  the    tiue  Fountain  of  all 
Good,   the    firft  Fountain    of  all    Lovelincfs    of  every   Kind,     and  ■ 
{o   the  firft  Foundation   of  all   true   Love. 

A  natural  Principle  of  Self-love  may  be  the  Foundation  of 
great  AfFcclions  towards  God  and  Chriff,  without  feeing  any 
Thing  of  the  Beauty  &Glory  of  the  divineNature.  There  is  a  certain 
Gntititudc  that  is  a  meer  natural  Thing.  Grjititude  is  one  of  ih.c 
natural  AfFe6lions  of  the  Soul  of  Man,  as  well  as  Anger  \  and 
there  is  a  Gratitude  that  arifes  from  Self-love,  very  much  in  the 
fame  Manner  that  Anger  docs.  Anger  in  Men  is  an  Affection 
excited  aga'wj}  another,  or  in  Oppofition  to  another,  for  fomethini]^ 
in  him  that  crofles  Self-love  :  Gratitude  is  an  AiFecfion  one  has 
towards  another,  for  loving  him,  or  gratifying  him,  or  for  ftnic- 
thing  in  him  that  fuits  Self-love.  And  there  may  be  a  Ki:id 
of  Gratitude,  without  any  true  or  proper  Love  ;  as  there  may 
be  Anger  without  any  proper  Hatred,  as  in  Parents  tov.'ards  theii 
Children,  that  they  may  be  angry  with,  and  yet  at  the  fame 
Time  have  a  ftrong  habitual  Love  to  them.  This  Gratitude  is 
the  Principle  which  is  in  exercife  in  wicked  A4en,  in  that  wiach 
Chrift  declares  concerning  them,  in  the  6th  of  Luhe^  where  he 
fiiys,  Simiers  love  thofe  that  love  them  ',  and  which  ht  declares  con- 
cerning even  the  Publicans^  who  were  fome  of  the  moft  carnal  and 
profligate  Sort  of  Men,  yV/t7///;.  5.  46.  This  is  the  very  Principle 
that  is  wrought  upon  by  Bribery,  in  unjuft  Judges  ;  and  it  is  a 
Principle  that  even  the  brute  Beafts  do  exercife  :  A  Dog  will  love 
his  Mifter  that  is  kind  to  him.  And  we  fee  in  innumerable  In- 
ftances,  that  meer  Nature  is  fufficient  to  excite  Gratitude  in  Men, 
or  to  afFecl  their  Hearts  with  Thankfulnefs  to  others  for  Kind neiles 
received  ;  and  fometimes  towards  them,  whom  at  the  fame  Time 
they  have  an  habitual  Enmity  againft.  Thus  Saul  was  once  and  a- 
gain  greatly  afft^dled,  and  even  dillblved  with  Gratitude  towards 
David,  for  fparing  his  Life  ;  and  yet  remained  an  habitual  Enemv 
to  him.  And  as  Men,  from  meer  Nature,  may  be  thus  afFe<5ted 
towards  Men  ;  fo  they  may  towards  God.  There  is  nothing  hin- 
ders, but  that  the  fame  Self-love  may  work  after  the  fame  Ivlanner 
towards  God,  as  towards  Men.  And  we  have  manifeft  Inftances 
o^  it  in  Scripture  j  as  indeed  the  Children  of  Ifrael^  ivho  fang  God's 
Praifes  at  the  Red  Sea,  hut  foon  forgat  God's  IVorh  \  and  in  l^la- 
aman  the  Syrian^  who  was  greatly  afl:e6led  with  the  miraculous  Cure 
of  his  Leprofy,  fo  as  to  have  his  Heart  engaged  thencefor- 
ward to  worfhip  the  God  that  had  heal'd  him,  and  him  on'y,  ex- 
cepting when  it  would  expofe  him  to  be  ruin'd  in  his  temporal  In  • 
tcreft.     So  was  Nd^uchadm^izfr  greatly  affected  With  God's  Good- 

nef; 


138  The  fecond  S'l^n  Part  III. 

ncfs  to  him,  In   reftoring  him  to  his  Realbn  and  Kingdom,   after  his 
dwelling  with  the  Beafts. 

Gratitude  being  thus  a  natural  Principle,  it  renders  Ingratitude  To 
much  the  more  vile  and  heinous  ;  becaufe  it  fliews  a  dreadful  Pre- 
valence of  WickedneCs  when  it  even  overbears,  and  fuppreffes 
the  better  Principles  of  human  Nature  :  As  it  is  mentioned  as  an 
Evidence  of  the  high  Degree  of  the  Wickednefs  of  many  of  the 
Heathen,  that  they  were  zvithout  natural  JjfeSfion^  Rom.  2.  31. 
But  that  the  Want  ofGratitude,  or  natural  Aficdion,  areEvidences  of 
an  high  Degree  cf  Fice,  is  no  Argument  that  all  Gratitude  and  na- 
tural AfFe6lion,    has  the  Nature  of  Feriue,  or  Saving-Grace. 

Self-love,  through  the  Exercife  of  a  meer  natural  Gratitude,  may 
be  the  Foundation  of  a  Sort  of  Love  to  God  many  Ways.  A  Kind 
of  Love  may  arife  from  a  falfe  Notion  of  God,  that  Men  have  been 
educated  in,  or  have  fome  Way  imbibed  ;  as  tho'  he  were  only 
Goodnefs  and  Mercy,  and  no  revenging  JufHce  ;  or  as  tho'  the 
Exercifes  of  his  Goodnefs  v/ere  neccilary,  and  not  free  and  fovereign  ; 
or  as  tho'  his  Goodnefs  were  dependant  on  what  is  in  them,  and  as 
it  were  conftrained  by  them.  Men  on  fuch  Grounds  as  thefe,  may 
love  a  God  of  their  own  forming  in  their  Imaginations,  when  they 
are  far  from  loving  fuch  a  God  as  reigns  in  Heaven, 

Again,  Self-love  may  be  the  Foundation  of  an  AfFedlion  in  A4en 
towards  God,  thro'  a  great  Infenfibility  of  their  State  with  Regard 
to  God,  and  for  Want  of  Conviftion  of  Confcience  to  make  'em 
fenfib'e  how  dreadfully  they  have  provoked  God  to  Anger  ;  they 
have  no  Scnfe  of  the  Heinoufnefs  of  Sin,  as  againft  God,  and  of  the 
infinite  and  terrible  Oppofition  of  the  holy  Nature  of  God  againd  it : 
And  fo  having  formed  in  their  Minds  fuch  a  God  as  fuits  them,  and 
thinking  God  to  be  fuch  an  one  as  themfelves,  who  favours  and  a- 
grees  with  them,  they  may  like  him  very  well,  and  feel  a  Sort  of 
Love  to  him,  when  they  are  far  from  loving  the  true  God.  And 
Men's  AfFe<5lions  may  be  much  moved  towards  God,  from  Self-love, 
by  fome  remarkable  outward  Benefits  received  from  God  ;  as  it  was 
with  Naa'man^  Nebuchadnezzar,  and  the  Children  of  Ifrael  at  the 
Red  Sea.. 

Again,  a  very  high  AfFe6lion  towards  God,  may,  and  often 
docs  arife  in  Men,  from  an  Opinion  of  the  Favour  and  Love  of 
God  to  .them,  as  the  firft  Foundation  of  their  Love  to  him.  After 
Awakenings  and  Diftrefs  through  Fears  of  Hell,  they  may  fuddenly 
get  a  Notion,  through  fome  Impreffion  on  their  Imagination,  or  im- 
mediate Suggeftion,  with  or  without  Texts  of  Scripture,  or  by  fome 
other  Means,  th.nt  God  loves  'em,  and  has  forgiven  their  Sins,  and 
made  them  his  Chddren  ;  and  »his  is  the  firlt  Thing  that  caufcs 
their  Affections  to  flow  towards  God  and  Jcfus  Chrift  :  And  then 
after  this,  and  upon  this  Foundation,  many  Things  in  God  may  ap- 
pear 


Part  III.  cf  gracious  Jl-^eBiom.  139 

pear  lovely  to  them,  and  Chrift  may  fccm  excellent.  And  if  fiich 
Perfons  are  aCkedjWhctlicrGod  appears  IcAcly  and  amiable  in  himfclf  ? 
They  would  perhaps  readily  anfwer,  Yes  ;  when  indeed,  if  the 
Matter  be  ftriotl\'  examined,  this  good  Opinion  of  God  u-ts  pur- 
chail'd  and  paid  for  before  ever  they  afforded  it,  in  the  diflinguifh- 
ing  and  infinite  Benefits  they  imagined  they  received  from  God  ; 
and  they  allow  God  to  be  lovely  in  himfclf,  no  otherwife,  than  that 
he  has  forgiven  them,  and  accepted  them,  and  loves  them  above 
moft  in  the  World,  and  has  engaged  to  improve  all  his  infinite  Power 
and  Wifdom  in  preferring,  dignifying  and  exalting  them,  and  will 
iJo  for  *em  jiifl  as  they  would  have  him.  When  once  they  arc 
firm  in  this  Apprehenfion,  'tis'eafy  toown  God  and  Chril}  to  be 
lovely  and  glorious,  and  to  admire  and  extol  them.  'Tis  eafv  for 
them  to  own  Chrifl  to  be  a  lovely  Perfon,  and  the  beft  in  the  World, 
when  they  are  firfl  firm  in  it,  that  he,  tho'  Lord  of  the  Univerfe, 
is  captivated  with  Love  to  them,  and  has  his  Heart  fvvallovved  up  in 
them,  and  prizes  'em  far  beyond  moft  of  their  Neighbours,  and 
loved  'cm  from  Eternity,  and  died  for  'em,  and  will  make  'em  reign 
in  eternal  Glory  v/ith  him  in  Heaven.  When  this  is  the  Cafe  with 
carnal  iVIen,  their  very  Lufts  will  make  liim  feem  lovely  :  Pride  it 
felf  will  prejudice  them  in  Favour  of  that  which  they  call  Chrift  : 
Selfish  proud  Alan  naturally  calls  that  lovely  that  greatly  contributes 
to  his  Intered,  and  gratifies  his  Ambition. 

And  as  this  Sort  of  Pcifons  begin,  fo  they  go  on.  Their  AfFccti- 
ons  are  raifed  from  Time  to  Time,  primarily  on  this  Foundation  of 
Self-love  and  a  Conceit  of  God's  Love  to  them.  Many  have  a  falfe 
Notion  of  Communion  with  God,  as  tho'  it  were  carried  on  by 
Impulfes,  and  Whifpers,  and  external  Rcprefentations,  immediately 
m?.de  to  their  Imagination.  Thefe  Things  they  often  have  ;  which 
they  take  to  be  Manifeftations  of  God's  great  Love  to  'em,  and 
Evidences  of  their  high  Exaltation  above  others  of  Mankind  \  and 
fo  their  Affections  are  often  renewedly  fet  a  going. 

Whereas  the  Exercifes  of  true  and  holy  Love  in  the  Saints  arifc  in 
another  Way.  They  don't  firfl  fee  that  God  loves  them,  and  then 
fee  that  he  is  lovely  ;  but  they  firft  fee  that  God  is  lovely,  and  that 
Chrifl  is  excellent  and  glorious,  and  their  Hearts  are  firlt  captivated 
with  this  View,  and  the  Exercifes  of  their  Love  are  wont  from 
Time  to  Time  to  begin  here,  and  to  arife  primarily  from  thefe 
Views  ;  and  then,  c-onfequentially,  they  fee  God's  Love  ;  and  great 
Favour  to  them  ||.     The   Saint's  Af^-cdions  begin   with  God  ;  and 

Self- Love 


C_.' 


ll  "  There  is  a  Seeing  of  Chrifl  after  a  Man  believes,    which    is 
*'  Chiilt  in  his  Love,  <1?V.     But  I  fpeak  of  that  firlt  i>ight  of  him 

"  that 


140  The  fecond  Sign  Part  IIL 

Self-Love  has  a  Hand  in  thefe  Affedions  confeqaentially,  and  fe- 
condarily  only.  On  the  contrary,  thofe  falfc  Aftcdions  begii»  with 
iSelf,  and  an  Acknowledgement  Oi*^  an  Excellency  in  God,  and  an 
AfFe(5tedncrs  with  it,  is  only  confequential  and  dependant.  In  the 
true  Saint  God  is  the  lowed  Foundation  ;  the  Love  of  the  Excel- 
lency of  his  Nature  is  the  Foundation  of  all  the  Affedlions  which 
come  afterwards,  v.'herein  Self-Love  is  concern'd  as  an  Handmaid  : 
On  the  contrary,  the  Hypocrite  lays  himfelf  at  the  Bottom  of  all, 
as  the  firft  Foundation,  and  lays  on  God  as  the  Superftru6ture  ;  and 
even  his  Acknowledgement  of  God's  Glory  it  fclf,  depends  on  his 
Regard  to  his  private  Intereft. 

Self-Love  may  not  only  influence  Men,  To  as  tocaufc  them  to  be 
affected  with  God's  Kindnefs  to  them  feparately  ;  but  alfo  with 
God's  Kind  nefs  to  them,  as  Parts  of  a  Community:  As  a  natural 
Principle  of  Self-Love,  without  any  other  Principle,  maybe  fuffi- 
cient  to  make  a  Man  concerned  for  the  Intereft  of  the  Nation  to 
which  he  belongs  :  As  for  Inftance,  in  the  prefent  War,  Self-Love 
may  make  natural  Men  rejoice  at  the  Succefles  of  our  Nation,  and 
forry  for  their  Difadvantages,  they  being  concerned  as  Members  of 
the  Body.  So  the  fame  natural  Principles  may  extend  further,  and 
even  to  the  World  of  Mankind, and  might  be  affe6led  with  theBenefits 
thelnhabitants  oftheEarthhave,beyond  thofe  of  thelnhabitants  of  other 
Planets  ;  if  we  knew  that  fuch  there  were,  and  knew  how  it  was 
with  them.  So  this  Principle  may  caufe  Men  to  be  affcded  with 
the  Bcneffts  that  Mankind  have  received  beyond  the  fallen  Angels. 
And  hence  Men,  from  this  Principle,  may  be  much  affeded  with 
the  wonderful  Goodnefs  of  God  to  Mankind,  his  great  Goodnefs  in 
giving  his  Son  to  die  for  fallen  Man,  and  the  marvellous  Love  of 
Chrift  in  fuffering  fuch  great  Things  for  us,  and  with  the  great  Glory 
they  hear  God  has  provided  in  Heaven  for  us ;  looking  on  them- 
felvesas  Perfons  concerned  and  intereftcd,  as  being  fome  of  this 
Species  of  Creatures,  fo  highly  favour'd  :  The  flime  Principle  of  na- 
tural Gratitucle  may  influence'  Men  here,  as  in  the  Cafe  of  perfonal 
Benefits. 

But  thefe  Things  that  I  have  faid  do  by  no  Means  imply  that  all 
Gratitude  to  God  is  a  m.eer  natural  Thing,  and  that  there  is  no  fuch 
Thing  as  a  fpiritual  Gratitude,  which  is  a  holy  ..d  divine  Affcdion  : 
They  imply  no  more,  than  that  there  i"^  a  Gratitude  which  is  meerly 
natural,  and  that  when  Perfons  have  Afteaion«  towards  God  only 
or  primarily  for  Benefits  received,  their  Aft-eclion   is  only  the  Exer- 


"  that  preceeds  the  fecond  A61  of  Faith  ;   and  'tis  an  intuitive, 

<'  or  real  Sight  of  him,  as  he  is  in  his   Glory."     Shepard"^  Pa- 

'-ablcDf  the  ten  Virgins,  Part.  1.  p-  74- 

cue 


Part  III.  of  gracious  Affcdliom.  141 

cife  of  a  natural  Grati-tude,  There  is  doubtlcfs  fuch  a  Thing  as  a 
gracious  Gratitude,  whicli  does  greatly  differ  from  all  that  Gratitude, 
which  natural  Men  cxi'erience.     It  differs  in  the  tollowing  Refpcdls  : 

1.  True  Gratitude  or  Thankfulnefs  to  God  for  liis  Kindnefs  to 
us,  arifes  from  a  Foundation  laid  before,  of  ix)ve  to  God  for  what 
lie  is  in  himfelf ;  whereas  a  natural  Gratitude  has  no  fuch  intcce- 
dent  Foundation.  The  gracious  Stirrings,  of  grateful  Affc£lion  to 
God,  for  Kindnefs  received,  always  are  fr(«m  a  Stock  of  Love  al- 
ready in  the  Heart,  eftablifiied  in  the  fiilt  Place  on  other  Grounds,. 
11%.  God's  own  Excellency  ;  and  licncc  the  Affi.iSlions  are  difpoftd 
to  fiuw  out,  on  Occafions  of  God's  Kindncfs.  The  Saint  having 
fcen  the  Glory  of  (jod,  and  his  Heart  overcome  by  it,  and  captiva- 
ted, into, a  fupream  Love  to  him  on  that  Account,  his  Heart  hereby 
becomes  tender,  and  eafily  afte6led  with  Kindncffes  received.  If  a' 
Man  has  no  Tove  to  another,  yet  Gratitude  may  be  moved  by  feme 
cxtr.iordinary  Kindncfs  ;  as  in  ^aid  towards  David  :  But  this  is  not 
the  fame  Kind  of. Thing,  as  a  Man's  Gratitude  to  a  dear  Friend, 
that  his  Heart  was  before  p'  ffefs'd  with  a  high  Efteem  of,  and  Love 
to  ;  whofe  Heart  by  this  Means  became  tender  towards  him,  and 
more  eafily  affetSted  with  Gratitude,  and  afft£led  in  another  Manner. 
Sclf-Lovc  is  not  excluded  from  a  gracious  Gratitude  ;  the  Saints  love 
God  for  his  Kindnefs  to  them,  Pfal.  1 16.  i.  I  love  the  Lord^  hccqufe 
he  haih  heard  ihe  Vcice  of  jny  Supplicaticn.  But  fomcihing  elfe  it  in- 
cluded ;  and  another  Love  prepares  the  Way,  and  lays  the  Founda- 
tion, for  thefe  grateful  Affv6lions. 

2.  In  a  gracious  Gratitude,  Men  are  affected  with  the  Attribute 
of  God's  Goodnefs  and  free  Grace,  not  only  as  they  are  concerned 
in  it,  or  as  it  .ffcd'  their  Intcrcfi,  but  as  a  Part  of  the  Glory  and 
Beauty  of  God's  Nature.  That  wonderful  and  unparallel'd  Grace 
of  God,  which  is  manifefted  in  the  Work  jf  Redemption,  and  (bines 
forth  in  the  Face  of  Jefus  Chrift,  is  Infinitely  "glorious  in  it  felf,  and 
appears  fo  to  the  Angels  -,  *tis  a  preat  Part  of  the  moral  Perfc6ticn 
and  Beauty  of  God's  Nature:  This  would    be  glorious,    whether  it 

were  exercifed  towards  us  or  no;  and  the  Saint  who  exercifes  a  gra- 
cious Thankfulnefs  for  it,  fees  it  to  be  io^  and  deliglits  in  it  as  fuch  ; 
tlio'  his  Concern  in  it  ferves  the  more  to  engage  his  Mind,  and  raife 
the  Attention  and  Affection  ;  and  Self- Love  here  affiles  as  an  Hand- 
maid, being  fubfervient  to  higher  Principles,  to  lead  forth  the  Mind 
to  the  View  and  Contemplation,  and  engage  and  fix  the  Attention, 
and  heighten  the  Joy  and  Love  :  God's  Kindnefs  to  them  is  a  Glafs 
that  God  fets  before  them,  wherein  to  behold  the  Beauty  of  the 
Attribute  of  God's  Goodnefs  :  The  Exercifes  and  Difplays  of  this 
Attribute,  by  this  Means,  are  brought  near  to  them,  and'  fct  right 

before 


14^  ^^^  fecond  Sign  Par  t  III, 

before  them.  So  that  in  a  holy  Thankfuhiefs  io  God,  the  Concerrt 
our  Intereft  has  in  God's  Goodnefs,  is  not  the  firft  Foundation  of 
our  being  affected  with  it  ;  that  was  laid  in  the  Heart  before,  in 
that  Stock  of  Love  which  was  to  God,  for  his  Exccllencv  in  hini- 
fclf,  that  makes  the  Heart  tender,  and  fufceptive  of  fuch  ImprelTions 
from  his  Goodnefs  to  us  :  Nor  is  our  own  Intereft,  or  the  Benefits 
we  have  received,  the  only,  or  the  chief  objective  Ground  of  the 
prefent  Exercifes  of  the  Affection  ;  but  God's  Goodnefs,  as  Part  of 
the  Beauty  of  his  Nature  ;  altho*  the  Manifeftations  of  that  lovely 
Attribute,  fet  immediately  before  our  Eyes,  in  the  Exerci'-es  of  it 
for  us,  be  the  fpecial  Occafion  of  the  Mind's  Attention  to  that  Beau- 
ty, at  that  Time,  and  ferves  to  fix  the  Attention,  and  heighten  the 
Affection. 

Some  may  perhaps  be  ready  to  objecSl  againft  the  whole  that  has 
been  faid,  that  Text,  i  John  4.  19.  f^e  )ove  him,  becaufe  he  firji 
loved  us,  as  tho'  this  implied  that  God's  Love  to  the  true  Saints  v/ere 
they^r//  Foundation  of  their  Love  to  him. 

In   anfwer   to  this  I  would   obferve,   that   the  Apoftle's  Drift  in 
thcfif  Words,    is  to  magnify  the  Love    of  God  to   us  from  hence, 
that  he  loved  us, while  we  had  noLove  to  him  ;  as  will  be  manifeff  to 
any  one  who  compares  this   Verfe,  and  the  two  follov/ing,  with  the 
9th,  loth  and  nth  Verfes.     And  that  God  loved  us,  when  we  had 
no  Love  to  him,  the  Apoftle  proves   by  this  Argument,   that  God's 
Love  to  the  Ele^,  is  the  Ground  of  their  Love  to  him.     And  that 
it  is  three  Ways.      i.  The  Saints  Love  to  God,  is  the  Fruit  of  God's 
Love  to  them  ;  as  it  is  the  Gift  of  that   Love.     God  gave  them  a 
Spirit  of  Love  to  him,  becaufe  he  loved  them  from  Eternity.     And 
in  this  Refpe<St  God's   Love  to  tiis  EletSl  is   the  firft  P'oundation  of 
their  Love  to  him,  as  it  is   the   Foundation  of  their  Regeneration, 
and  the  Whole  of  their  Redemption.      2.   The  Exercifes  and  Difco- 
veries  that  God  has  made  of  his  wonderful  Love   to  finful  Men,  by 
Jefus  Chrift,  in  the  Work  of  Reaemption,  is  one  of  the  chief  Mani- 
feftations, which  God  has  made  of  the  Glory  of  his  moral  Perfection, 
to  both  Angels  and   Men  ;  and  fo  is  one  main  objective  Ground  of 
the  Love  of  Both  to  God  ;  in  a  good  Confiftence  with  what  was  faid 
before.      3.   God's  Love  to  a  particular  eleCl  Perfon,    difcovered   by 
his  Converfion,  is  a  great  Manifeftation   of  God's  moral   Perfedtion 
and  Glorv  to  him,    and   a  proper  Occasion  of  the  Excitation  of  the 
Love  of  holy  Gratitude,   agreeable  to  what  was   before  faid.      And 
that  the  Saints  do  in  thefe  Refpe£ts  love  God,   becaufe  he  firft   loved 
them,  fully  anfwers   the  Defign  of  the  Apoftle's  Argument  in  that 
Place.     So  that  no  good   Argument  can  be  drawn  from  hence,  a- 
gainft  a  fpirirual  and   gracious  Love  in  the   Saints,  arifing  primarily 
trom  the  Excellency  of  divine  Things,  as  they  are  in    themfelves, 
and  not  from  any  conceived  Relation  they  bear  to  their  Intereft. 

And 


Part  III.  of  gracious  JffeEiions,  j^j 

And  as  it  is  with  the  Love  of  the  Saints,  fo  it  is  with  their  Joy, 
and  fpiritual  Delight  and  PJeafure  :  the  firlt  Foundation  of  it,  is  not 
any  Confideration  or  Conception  of  their  Interclt  in  divine  Things  3 
but  it  primarily  coniilts  in  the  fwcct  Entertainment  their  Mindb  have 
in  the  V^icw  or  Contemplation  of  the  divine  and  holy  Beauty  of  thefc 
Things,  as  they  ar.e  in  thcnifelves.  And  this  is  indeed  the  very 
main  Difference  between  the  Jov  of  the  Hypocrite,  end  the  Joy 
of  the  true  Saint.  The  former  rejoices  in  himfclf  ;  Self  is  the  fiiit 
J-'o;jndation  of  his  Joy  :  TJie  latter  rejoices  in  God.  The  Hypo- 
crite has  his  Mind  plcafcd  and  delighted,  in  the  firff  Place,  u/ith  his 
own  Privilege,  and  the  Happinefs  which  he  fuppolls  he  has  attained, 
or  (hall  attain.  True  Saints  have  their  Minds,  in  the  firft  Place, 
inexprcfTibly  pleafcd  and  delighted  with  the  fweet  Ideas  of  the  glo- 
rious and  amiable  Nature  of  the  Things  of  God.  And  this  is  tJie 
Spring  of  all  their  Dclighis,  and  the  Cream  of  all  their  Pleafuies  ; 
'tis  the  Joy  of  their  Joy.  This  fweel  and  raviiliing  Entertainment, 
they  liave  in  the  View  of  the  beautiful  and  delightful  Nature  of  di- 
vine Things,  is  the  Foundation  of  the  Joy  that  they  have  afterwards, 
in  the  Confideration  of  their  being  theirs.  But  the  Depcndance  of 
the  AfFe<Slions  of  Hypocrites  is  in  a  contrary  Order  :  Tiiey  firft 
rejoice,  and  are  elevated  with  it,  that  thev  are  made  fo  much  of  by 
God  ;  and  then  on  that  Ground,  he  fecms  iti  a  Sort,  lovdy  to  them. 

The  firll  Foundation  of  the  Delight  a  true  Saint  has  in  God,  is 
his  own  Perfection  ;  and  the  firft  P'oundation  of  the  Delight  he  has 
in  Chriff ,  is  his  own  Beauty  ;  he  appears  m  himfelf  the  Chief  amono- 
Ten  Thoufancf,  and  altogether  lovely  :  the  Way  of  Salvation  by 
Chrift,  is  a  delightful  Way  to  him,  for  the  fweet  and  admirable 
Manifcftations  of  the  divine  Pcrfedions  in  if  j  the  holy  Doctrines  of 
the  Gofpel,  by  which  God  is  exalted  and  Man  abafed,  Hohnefs  ho- 
noured and  promoted,  and  Sin  greatly  difgraccd  and  difcouraged, 
and  free  and  fovereign  Love  manifefted  ;  are  glorious  Do6lrines  in 
his  Eyes,  and  fweet  to  his  Tafte,  prior  to  any  Conception  of  his 
Jntereft  in  thefe  Things.  Indeed  the  Saints  rejoice  in  their  Intereft 
in  God,  and  that  Chrift  is  their's  ;  and  fo  they  have  gre::t  Rc.ifon  ; 
But  this  is  not  the  firft  Spring  of  tbeir  Joy  :  They  firft  rejoice  in 
God  as  glorious  and  excellent  in  himfelf,  and  then  feconJarily  re- 
joice in  it,  that  fo  glorious  a  God  is  their's  :  They  firft  have  their 
Hearts  fill'd  with  Sweetnefs,  from  the  View  of  Chrift's  Excellency, 
and  the  Excellency  of  his  Grace,  and  the  Beauty  of  the  Wa)'  of  Sal- 
vation by  him  ;  and  thenthey  have  a  fecondaryJoy,in  that  10  excellent 
a  Saviour,  and  fuch  excellent  Grace  is  their'sl  f     But  thac  which  is 

the 


t  Dr.  Owen^  on  the   Spirit,  p.  199.   fpcak.ng  r.  a  common 
Work  of  the  Spirit,  fays,  «'  The  EiFeds  of  this  Work  on  the 

««  Mind, 


144  "fhe  fecofid  Sign  Part  III. 

the  trife  Saint's  Superftructure,  is  the  Hypocii^e's  Foundation, 
When  they  hear  of  the  wonderful  Things  of  the  Gofpel,  of  God*s 
great  Love  in  fending  his  Son,  of  Chrift's  dying  Love  to  Sinners,  and 
the  great  Things  Chrift  has  purchafed,  and  promifed  to  the  Saints, 
and  hear  thefe  Things  liveliJy  and  eloquently  fet  forth  ;  they  may  hear 
with  a  great  deal  of  Pleafure,  and  be  lifted  up  with  what  they  hear : 
but  if  their  Joy  be  examined,  it  will  be  found  to  have  no  other  Foun- 
dation than  this,  that  they  look  upon  thefe  Things  as  their's,  all  this 
exalts  them,  they  love  to  hear  of  the  great  Love  of  Chrift  fo  vaftly 
'diftinguifliing  fome  from  others ;  for  Seff-love,  and  even  Pride  itfelf, 
makes  'em  afFcct  great  DIftinction  from  orhers  :  No  Wonder,  in 
this  confident  Opinion  of  their  own  good  Efiate,  that  they  feel  well 
under  fuch  Doctrine,  and  are  pleafed  in  the  higheft  Degree,  in  hear- 
ing how  much  God  and  Chrift  makes  of  'em.  So  that  their  Joy  is 
really  a  Joy  in  themfelves,  and  not  in  God. 

And  becaufe  the  Joy  of  Hypocrites  is  in  themfelve?,  hence  It  comes 
to  pafs,  that  in  their  Rejoicirrgs  and  Elevations,  they  are  wont  to 
keep  their  Eye  upon  themfelves  ;  having  received  what  they  call 
fpiritual  Difcoveries  or  Experiences,  their  Minds  are  taken  up  about 
them,  admiring  thtir  own  Experiences  :    And  what  they  are  princi- 


Mind,  which  is   the  firft  Subjc(5t  afFcdled  with  it,  proceeds 
not  fo  far,  as  to  give  it  Delight,   Complacency  and  Satisfac- 
tion in  the  lovely  fpiritual  Nature  and  Excellencies  of  the 
Things  revealed  unto   it.     The  true  Nature  of  faving  Illu- 
mination confifts  in  this,  that  it  gives  the  Mind  fuch  a  dirc6l 
intuitive  Infight  and  Profpe6t  into  fpiritual  Things,  as  that  in 
their  own  fpiritual  Nature  they  fuir,   plcafe,  and  fatisfy  it  ; 
fo  that  it  is  transformed  into  them,  caft  into   the  Mould    of 
them,  and  refts  in  them  ;  Ro?7i.  6.  17.   Chap.    12.  2.   i  Cor. 
2.   13,   14.    2  Cor.  3.    18.  Chap.  4.  6.     Thi?,  the  Work 
we  haveinfifted  on,  reachcth  not  unto.     For  notwithftanding 
any  Difcovery  that  is  made  therein  of  fpiritual  Things  unto 
the  Mind,  it  finds  not  an  immediate,  diretSl,  fpiritual    Excel- 
lency in  them  ;  but  onlv  with  Refpeft  unto  fome  Benefit  or 
Advantage,  which  is  to  be  attained  by  Means  thereof.     It 
will  not  give  fuch  a  fpiritual  Infight  into  the  Myftery  of  God's 
Grace  by  Jefus  Chrift,  called  his  Glory  fhining  in  the  Face  of 
Chrift,   2   Cor.  4.  6.  as  that  the  Soul,  in  its  firft  direct  View 
of  it,  fhould,  for  what  it  is  in  itfelf,  admire  it,  delight  in  it, 
approve  it,  and  find  fpiritual  Solace,  with  Rcfrcfhment,  in  it. 
Bat  fuch  a  Light,  fuch  a  Knowledge,  it  communicates,  as  that 
a  Man  may  like  it  well  in  its  EfFeds,  as  a  Way  of  Mercy  and 
Salvation.  " 

pally 


Part  III.  of  gracious  Ajj'c6lir,nu  I45 

pnllv  taken  and  elevated  vvitli,  is  not  the  (ilory  of  God,  or  Hc;;uty 
01  Chriil",  but  (he  Beauiy  of  their  Experiences.  They  keep 
(hinkii-42,  v/ith  iheiiifelvcs,  What  a  good  Experience  is  this  I  What  a 
great  Difcovery  is  this  \  What  wonderful  Things  have  1  met  with  ! 
And  fo  they  put  their  Experiences  in  the  Place  of  Chrilt,  and  his 
Beauty  and  Fullnefs  ;  and  inftead  of  rejoicing  in  Chrift  Jefus,  they 
rejoice  in  their  admirahle  Experiences  ;  inftead  of  fccd'ng  and  fcaft- 
iiig  their  Souls  in  the  View  of  what  is  without  them,  vi%,  the  innate, 
Avcet,  refreihinc;  Amiablcnefs  of  the  I'hings  exhibited  in  the  Gof'pel, 
their  Eyes  aie  oR'from  thefe  Things,  or  at  Icalt  they  view  them  only 
as  it  were  Side-ways  ;  hut  the  Objedt  that  fixes  their  Conren)plation, 
is  their  Experience  ;  and  tliey  aie  feeding  their  Souls,  and  feafHng 
a  felfilh  Principle  with  a  View  of  their  Difcoveries  :  They  take  more 
Comfort  in  their  Difcoveries  than  in  Chrift  difcovered,  which  is  the 
true  Notion  of  living  upon  Experiences  and  Erames  \  and  not 
a  ufing  Experiences  as  the  Signs,  on  which  they  rely  for  Evidence  of 
their  good  Eltate,  which  fome  call  living  on  Experiences  :  'I'ho' 
it  he  very  obfervabic,  that  feme  of  them  who  do  {o^  are  moft  no- 
torious fur  living  upon  Experiences,  according  to  the  true  Notion  of 
it. 

The  AfFtcSlions  of  Hypocrites  are  very  often  ^;fter  this  Manner; 
they  are  firft,  much  ufi-ccSlcd  with  Ibme  Jmpreftion  on  their  Imagina- 
tion, or  fome  Jmpulfc,  v.^hich  they  take  to  be  an  immediate  Suggef- 
tion,  or  Teftimony  from  God,  of  his  Love  and  their  Happinefs, 
and  high  Priviledge  in  fome  RefpccSl,  either  with  or  without  a  Text 
of  Scripture  ;  they  are  mightily  taken  with  this,  as  a  great  Difcove- 
ry \  and  hence  arife  hiph  Aft\6tions.  And  when  their  Aftc6lions  are 
raifed,  then  they  view  tiiofe  higli  Affcdlions,  and  call  them  great 
and  wonderful  Experi-enccs  ;  and  they  have  a  Notion  that  God  is 
greatly  pleafed  v/ith  thofe  AfFcclions  ;  and  this  afFc6^s  thyn  jnorc  ; 
and  fo  they  are  afteded  with  their  Afl^edlions.  And  thus  their  Af- 
fections rife  higher  and  higher,  'till  they  fometimes  are  perft£lly 
fvvallowed  up  :  And  Self-conceit,  and  a  fierce  Zeal  rifcs  withal  ;  and 
all  is  built  like  a  Caftle  in  the  Air,  on  no  other  Foundation  but  Ima- 
gination, Self-love  and  Pride. 

And  as  the  Thoughts  of  this  Sort  of  Perfons  are,  fo  is  their  Talk  ; 
for  out  of  the  Abundance  of  their  Heart,  their  Mouth  fpcaketh.  As 
in  their  high  Afte(Slions,  they  keep  their  E\e  upon  the  Beauty  of  their 
i\pcrienccs,  and  Cireatnefs  of  their  Attainments  ;  {<^  they  are  great 
1  alkcrs  about  themfelves.  Hie  true  Saint,  when  under  great  fpi- 
ritu'J  Afte6lions,  from  the  Fullnefs  of  his  Heart,  is  ready  to  Be 
rpeaking  much  of  God,  and  his  glorious  Perfedlions  and  Works,  and 
of  the  I3eauty  and  Aniiablenefs  of  Chrift,  and  the  glorious  Tlungs  of 
the  Gofpel  ;  but  Hypocrites,  in  their  high  AfFecElions,  talk  more  of 
fhe  D.ifcovery,  than  they  do  of  the  Thing  difcovered  ;  they  arc  full 

L  of 


146  The  fecond  Sign  Part  IIL 

of  Talk  about  the  great  Things  they  have  met  with,  the  wonderful 
Difcoverics  they  have  had,  how  fure  they  are  of  the  Love  of  God 
to  them,  how  fafe  their  Condition  is,  and  how  they  know  they  (hall 
go  to  Heaven,  C5V. 

A  true  Saint,  when  in  the  Enjoyment  of  true  Difcoveries  of  the 
fweet  Glory  of  God  and  Chrift,  has  his  Mind  too  much  captivated 
and  engaged  by  what  he  views  without  himfelf,  to  fbnd  at  that 
Time  to  view  himfelf,  and  his  own  Attainments  :  it  would  be  a  Di- 
verfion  and  Lofs  which  he  could  not  bear,  to  take  his  Eye  ofFfrom 
the  ravifhing  Object  of  his  Contemplation,  to  furvey  his  own  Experi- 
ence, and  to  fpend  Time  in  thinking  with  himfelf,  what  an  high 
Attainment  this  is,  and  what  a  good  Story  they  now  have  to  tell 
others.  Nor  does  the  Pleafure  and  Sweetnefs  of  his  Mind  at  that 
Time,  chiefly  arife  from  the  Confideration  of  the  Safety  of  his  State, 
or  any  Th.ing  he  has  in  View  of  his  own  Q(^ialificc;tions,  Experiences, 
or  Circumftances  ;  but  from  the  divine  and  fupream  Beauty  of  what 
is  the  Object  of  his  direct  View,  without  himfelf  ;  which  fweetly 
entertains,  and  ftrongly  holds  his  Mind. 

As  the  Love  and  Joy  of  Hypocrites,  are  all  from  theSource  of  Self- 
Lov^c  ;  fo  it  is  with  their  other  Affections,  their  Sorrow  for  Sin,  their 
Humiliation  and  Submillion,  their  rtligious  Defucs  and  Zeal  :  Every 
"I'hing  is  as  it  were  p:iid  for  before-hand,  in  God's  highly  gratifying 
their  Self-love,  and  their  Lufis,  by  making  fo  much  of  them,  and 
exalting  them  fo  l^ighly,  as  Things  are  in  their  Imagination.  'Tis 
eafy  for  Nature,  as  corrupt  as  it  is,  under  a  Notion  of  being  alrea- 
dy fome  of  the  highcil:  Favourites  of  Heaven,  and  having  a  God  who 
viocsTo  protect  'em  and  favour  'em  in  their  Sins,  to  love  this  imagi- 
nary God  that  fuits  'em  fo  v.'ell,  and  to  extol  him,  and  fubmit  to 
him,  and  to  be  fierce  and  zealous  for  him.  The  high  Affections  of 
many  .are  all  built  on  the  Suppofition  of  their  being  eminent  Saints. 
If  that  Opinion  which  they  have  of  themfelves  were  taken  away,  if 
they  thought  they  were  fome  of  the  lower  Form  of  Saints,  ( tho'  they 
Ihould  yet  fuppofe  themfelves  to  be  real  Saints )  their  high  Affections 
would  fall  to  theGround.  If  they  only  faw  a  little  of  thcSmfulnefs  and 
Vilenefb  oftheirownHearts,^  theirDeformity,in  the  midfi:  of  their  beft 
Duties  and  their  be(t  Affectians,  it  would  knock  their  Affections  on 
the  Head  ;  becaufe  their  Affections  are  built  upon  Self,  therefore 
Self-knowledge  would  deftroy  them.  But  as  to  truly  gracious  Af- 
fections, they  are  built  elfewhere  :  thev  have  their  Foundation  out  of 
Self,  in  God  andjcfus  Chrift  ;  and  therefore  aDifcovery  of  themfelves, 
of  their  own  Deformity,  and  the  Mcannefs  of  their  Experiences, 
iho'  It  wdl  purify  their  Affections,  yet  it  will  not  deftroy  them,  but 
in  fome  Rcfpects  fvvecten  and  heighten  them. 

in.  Thofe 


Part  III.  of  gracious  Affc.Bwn.  147 

III.  Thofc  Aftc(5Hons  that  arc  truly  Holy,   are  primarily  founded 
on  the  Lovelincfs  of  the  moralKxceilcncy  of  divine  Things.     Or,  (to 
rxprefs  it  othcrvvifc  )  a  Love  to  divine  Things  for   the   Beauty  and 
Svveetnefs  of  their  moral  Excellency,  is  the  fird  Beginning  and  ^!pring 
of  all  holy  AfFccStions. 

Here,  for  the  fake  of  the  more  illiterate  Reader,  I  will  explain 
what  I  mean  by  the  moral  Excellency  of  divine  Tliingii. 

And  it  may  be  obfcrved  that  the  Word  Moral  is  not  to  be  undcr- 
flood  here,  according  to  the  common  and  vulgar  Arceptation  of  the 
Word,  when  Men  fpcak  of  Morality^  and  a  morol  Behaviour  ;  mean- 
ing an  outward  Conformity  to  the  Dutiei  of  the  moral  Law,  and 
cfpecially  the  Duties  of  the  fecond  Table  ;  or  intending  no  more  at 
fartheft,  than  fuch  feeming  V^ertues,  as  proceed  from  natural  Princi- 
ples, in  Oppofition  to  thofe  V'ertues  that  are  more  inward,  fpiritual, 
and  divine  ;  as  the  Honefty,  Juftice,  Generoi'ity,  Good- Nature,  and' 
publick  Spirit  of  many  of  the  Heathen,  are  called  moral  Vertucs,  in 
Di(iin£lion  from  the  holy  Eaith,  Love,  Humilitv,  and  Hea\enly- 
mindednefs  of  true  Chriftians  :  1  fay  the  Word  Moral  is  not  to  br 
underflood  thus  in  this  Place. 

But  in  order  to  a  right  underftanding  what    is  meant,  it  mult  be 
obferved,  that  Divines  commonly  make  a  DiftincSlion  between   inoru'. 
Good  and   Evil,  and  w^/z/r*?/  Good   and  Evil.     }^y   mcralY.\'\^  thev 
mean  the  Evil  of  Sin,   or  that   Evil  which  is  againft  Duty,  and   con- 
trary  to   what    is    right  and  ought   to    be.      By  naiural   Evil,    thtv 
don't  mean  that  Evil  which    is  properly   oppofed   to  Dutv  ;   hut  that 
which  is  contrary  to  meer  Nature,  without  anyRefpecSl  to  a  Rule  of 
Duty.     So  the  Evil  of  fufFering  is  called  natural  Evil,  fuch  as   Pain, 
and  Tornient,  Difgrace,  and  tlie  like  :  Thefe  Things  are  contrary  to 
meer  Nature,  contrary  to  the  Nature  of  both  Bad  and   Good,  hate- 
ful to  wicked   Men  and  Devils,    as   well  as    good  Men  and  Angels. 
So  likewife  natural  Defects  are  called  natural   Evils,  as  if  a  Child  be 
monftrous,  or  a  natural  Eool  ;    thefe  are  natural  Evils,   but   ^e  not 
moral  Evils,  becaufe  they  han't  properly   the  Nature  of  the  Evil    of 
Sin.     On  the  other  Hand,  as  by  moral  Evil,   Divines  mean  the  Evil 
of  Sin,  or  that  which  is  contrary  to  what  is  right  ;  fo  by  inoral  Good, 
they  mean  that  which  is  contrary  to  Sin,  or  that  Good  in  Beings  who 
have  Will  and  Choice,  whereby,  as  voluntary  Agents,  they  are,  and 
acl,  as  it  becomes  'em  to  be  and  to  a<3:,    or  fo  as  is  moft  fit,  and  fui- 
table,  and  lovely.     By  natural  Good  they  mean    that   Good   that  is 
entirely  of  a  different   Kind  from  Holinefs  or   Vcrtue,  viz.    That 
which  perfeds  or  fuits  Nature,   confidering  Nature  abftradlly  from 
any  holy  or  unholy  Qualificaiions,  and  without  any   Relation   to  any 
Rule  or  Meafure  of  Right  and  Wrong. 

Thus  Pleafure  is  a  natural  Good  ;    fo  is  Honour  ;  fo  is  Strength  ; 
fo  is  fpeculative  Knowledge,    human  Learning,  and  Policy!     Thus 

L  2  there 


148  The  third  Sig?i  Part  HI. 

there  is  a  Dirtiiiifllon  to  be  made  between  the  natural  Cjood  (hat 
Men  are  pofTilTed  oT,  and  their  moral  Good  ;  and  alfo  between  the 
natural  and  moral  Good  of  the  Angels  in  Heaven  :  the  great  Capaci- 
ty of  their  Underftandijigs,  and  their  great  Strength,  and  the  honou- 
ralile  Circuniliances  tliey  are  in  as  the  great  Minifters  of  God'i 
Kingdom,  whence  they  are  called  Thrones. Dominions,  Principalities, 
and  Powejs,  is  the  natural  Good  which  they  are  pollelled  of  5  hue 
their  perfect  and  glorious  Holinefs  and  Goodnef?,  their  pure  and 
flaming  Love  to  GoJ,  and  to  the  Saints,  and  one  another,  is  their 
moral  Good.  So  Divines  make  a  Diftin61:;on  between  the  natural 
and  moral  Perfe6tions  of  God  :  By  the  7n:ral  Perfe6lions  of  God, 
they  mean  tliofe  Attributes  which  God  excrcifes  as  a  moral  AG;enr, 
or  whereby  the  Heart  aiid  Will  of  God  are  s;ood,  risht,  and  inii- 
nitely  becoming,  and  lovely  ;  fuch  as  his  Righteoulhefs,  Truth, 
Faithfulnefs,  and  Goodnefs  ;  or,  in  one  Word,  his  HolIneiK 
By  God's  natural  Attributes  or  Pcrfeclions,  they  mean  thofe  Attri- 
butes, wherein,  according  to  ourWay  of  conceiving  of  God^confiil?, 
not  the  Holinefs  or  moral  Goodnefs  of  God,  but  his  (jreatnefs  ;  fuch 
as  his  Power,  his  Knovviedo;e  whereby  he  knows  all  Things,  and  his 
being  eternal,  from  everlafting  to  everla{iing,hisOmniprefence,and  his 
awful  and  terrible  Majefty. 

Tl:e  moral  Excellency  of  an  intelligent  voluntary  Being,  is  more 
immediately  feated  in  the  Fleart  or  Will  of  moral  Agents.  Thatin- 
felligent  Beii^.g  whofe  Will  is  truly  right  and  lovely,  he  is  morally 
good  or  excellent. 

This  moral  Excellency  of  an  intelligent  Being,  when  it  is  true  and 
real,  and  not  only  external,  or  meerlv  Seeming  and  Counterfeit,  is 
Hol'imfi.  Therefore  Holinefs  comprehends  all  the  true  moral  Ex- 
cellency of  iatelligenr  Beings  :  There  is  no  other  true  Vertue^  but 
real  Holinefs.  Holinefs  comprehends  all  the  true  Vertue  of  a  good 
Man,  his  Love  to  God,  his  gracious  Love  to  Men,  his  JuHicc,  his 
Charity,  and  Bowels  of  Alcrcies,  his  gracious  Meeknelsand  Genile- 
nefs,  and  all  other  true  chriliian  Vertues  that  he  has,  belong  to  \\\z 
Holinefs.  So  the  Holinefs  of  God  in  the  more  cxtcnfivc  Senfe  of  the 
Word,  and  the  Senfe  in  which  the  Word  is  commonly,  if  not  uni- 
verfdl/  ufed  in  Scripture,  is  the  fame  with  the  moral  pAxellency  of 
t'lc  divine  Nature,  or  his  Purity  and  Beauty  as  a  moral  Agent,  com.- 
prehcndino;  all  his  moral  Perfections,  his  Righteoufnefs,  Faithfulnefs 
md  Goodnefs.  As  in  holy  IV'Ien  their  Charity,  cliriftian  Kindnefs 
^nd  Mercy,  belongs  to  their  Holinefs  ;  fo  the  Kindnefs  and  Mercy 
of  God,  belongs  to  his  Holinefs.  Holinefs  in  Man,  is  but  the  Image 
of  God's  Holinefs  ;  There  are  not  m^ore  Vertues  belonging  to  the 
Image,  than  are  in  the  Original  :  Derived  Holinefs  has  not  more  in 
>.  th^nis  in  that  iindcrived  Holinefs  which  is  its  Fountain  :  7'herc 

is 


Part  III.  of  gracious  ylffcdlions.  149 

is  no  more  than  Grace  for  Grace,  or  Grace  in  the  Image,  anfwcra- 
blc  to  (jrace  in  the  Original. 

As  there  are  two  Kinds  of  Attributes  in  God,  according  to  our 
Way  of  conceiving  of  him,  his  moral  Attributes,  which  are  fum'd 
up  in  his  Holinefs^  and  his  natural  Attributes,  of  Strength,  Know- 
ledge, ^c.  that  conftitutc  the  Greatnefs  oi  GoA  ;  fo  there  is  a  two- 
fold Image  of  God  in  Man,  his  moral  or  fpiritua I  Image,  which  Vs 
his  Hohnefs,  that  is  the  Image  of  God's  moral  Excellency  ;  (which 
Image  was  loft  by  the  Fall)  and  God's  natural  Image,  confining  in 
Mer.'s  Rcaron  and  Underftanding,  his  natural  Ability,  and  Dominica 
over  the  Creatures,   which  is  the  Image  of  God's  natural  Attributes. 

From  what  has  been  faid,  it  may  eafily  be  underftood  what  I  in- 
tend, when  I  fay  that  a  Love  to  divine  Things  for  the  Beauty  oL 
their  moral  Excellency^  is  the  Beginning  and  Spring  of  all  holy  Aft'cc- 
tions.  It  has  been  already  fhown,  under  the  former  Head,  that  tlic 
firft  objedlivc  Ground  of  all  holy  Aftl6tions  is  the  fupream  lixcel- 
lency  of  divine  Tilings  as  they  are  in  themfelves,  or  in  their  own  Na- 
ture ;  I  now  proceed  further,  and  fay  more  particularly,  that  that 
Kind  of  Excellency  of  the  Nature  of  divine  Things,  which  is  the 
firft  ohjedlive  Ground  of  all  holy  AfFedlions,  is  their  moral  Excel- 
lency, or  their  Holinefs.  Holy  Perfons^  in  the  Exercife  of  holy  Jf- 
feciiom^  do  love  divine  Things  primarily  for  their  Holinefs  :  They 
love  God,  in  the  firft  Place,  for  the  Beauty  of  his  Holinefs  or  moral 
Perfc6lion,  as  being  fupreamly  amiable  in  it  felf.  Not  that  the 
Saints,  in  the  Exercife  of  gracious  AfFcdlions,  do  love  God  only  for 
his  Holinefs  ;  all  his  Attributes  are  amiable  and  glorious  in  theirEyes ; 
they  delight  in  every  divine  Perfection  ;  the  Contemplation  of  the 
infinite  Greatnefs,  Power,  and  Knowledge,  and  terrible  Majefty  of 
God,  is  pleafant  to  them.  But  their  Love  to  God  for  his  Holinefs 
is  what  is  mod:  fundamental  and  eflential  in  their  Love.  Here  it  is 
that  true  Love  to  God  begins  :  All  other  holy  Love  to  divineThings 
fl)ws  from  hence  :  This  is  the  moft  cllential  and  diftinojuinilncr 
Thing  that  belongs  to  a  holy  Love  to  God,  with  Regard  to  the 
Foundation  of  it.  A  Love  to  God  for  the  Beauty  of  his  moral  At- 
tributes, leads  to,  and  neceflarily  caufes  a  Delight  in  God  for  all  his 
Attributes  ;  for  his  moral  Attributes  can't  be  without  his  natural 
Attributes  :  For  infinite  Holinefs  fuppofts  infinite  Wifdom,  and  an 
infinite  Capacity  and  Greatnefs ;  and  all  the  Attributes  of  Gad  do  as 
it  were  imply  one  another. 

The  true  Beauty  and  Lovelinefs  of  all  intelligent  Beings  does  pri- 
marily and  moft  eftentially  confift  in  their  moral  Excellency  or  Holi- 
nefs. Herein  confifts  the  Lovelinefs  of  the  Angels,  without  which, 
with  all  their  natural  Perfections,  their  Strength,  and  their  Know- 
ledge, they  would  have  no  more  Lovelinefs  than  Devils.  'Tis  mo- 
ral Excellency  alone,  that  is  in  it  felf,  and  on  it's  own  Account,  the 

L  3  Excellency 


ijo  l*he  third  Sign  Part  III. 

Excellency  of  intelligent  Beings  :  'Tis  this  that  gives  Beauty  to,  or 
rather  is  the  Beauty  of  their  natural  PerfecStions  and  Qualifications. 
Aloral  Excellency  is  theExcellencv  of  natural  Excellencies.  Natural 
(^uIi^.cations  ar>e  either  excellent  or  orherwife,  accorJingas  they  are 
join'd  with  moral  Excellency  or  not.  Strength  and  Knowledge 
don't  render  any  B^ing  lovely,  without  Holinefs  ;  but  more  hateful  : 
Tiio'  they  render  thein  more  lovely,  when  join'd  with  Hulinefs. 
Thus  the  ele6t  Angels  are  the  more  glorious  for  their  Strength  and 
Knowledge,  becaufe  thefe  natural  Perfed^ions  of  their's,  are  fancliiied 
by  their  moral  Perfection.  But  tho'  the  Devils  are  very  ftrong,  and 
of  great  natural  Underftanding,  they  bcn't  the  more  lovely  :  They 
are  more  terrible  indeed,  but  not  the  more  amiable  j  but  on  the 
contrary,  the  more  hateful.  The  Holinefs  of  an  intelligentCreature, 
is  the  Beauty  of  all  his  natural  Perfe(5lions.  And  fo  it  is  in  God,  ac- 
cording to  our  Way  of  conceiving  of  the  divine  Being  :  Holinefs  is 
in  a  pecular  Manner  the  Beauty  of  the  divine  Nature.  Hence  we 
often  read  of  the  Beauty  of  Holinefs  ;  Pjal.  2g.  2.  Pfal.  q6.  9.  and 
1 10.  3.  This  renders  all  his  other  Attributes  glorious  and  lovely. 
'Tis  the  Glory  of  God's  Wifdom,  that  'tis  a  holy  Wifdom,  and  not 
a  wicked  Subtilty  and  Craftinefs.  This  makes  his  Majefty  lovely, 
and  not  meerly  dreadful  and  horrible,  that  it  is  a  holy  Majefty.  'l^s 
the  Glory  of  God's  Immut  ibility,  that  it  is  a  holy  Immutability,  and 
not  an  inflexible  Obftinacy  in  Wickednefs. 

And  therefore  it  muft  needs  be,  that  a  Sight  of  God's  Lovelinefs 
mutt  be^in  here.  A  true  Love  to  God  mutt  begin  with  a  Delight 
in  his  Holinefs,  and  not  with  a  Delight  in  any  other  Attribute  :  for 
no  other  Attribute  is  truly  lovely  without  this,  and  no  otherwife  than 
as  (according  to  our  Way  of  conceiving  of  God)  it  derives  its  Love- 
linefs from  this  ;  and  therefore  it  is  impoffible  that  other  Attributes 
ihould  appear  lovely,  in  their  true  Lovelinefs,  'till  this  is  feen  ;  and 
it  is  impofiible  th  it  any  Perfection  of  the  divine  Nature  (hould  be 
ioved  with  true  Ivove,  'till  this  is  loved.  If  the  true  Lovelinefs  of 
all  God's  Perfctftions,  arifes  from  the  Lovelinefs  of  his  Holinefs ;  then 
the  true  Love  of  all  his  Perfeftions,  arifes  from  the  Love  of  his  Ho- 
linefs. They  that  don't  fee  the  Glory  of  God's  Holinefs,  can't  fee 
any  Thing  of  the  true  Glory  of  his  Mercy  and  Grace  :  They  fee 
nothing  of  the  Glory  of  thofc  Attributes,  as  any  Excellency  of  God's 
Nature,. as  it  is  in  it  fclf ;  tho'  they  may  be  aftcded  with  them,  and 
iove  them,  as  they  concern  their  Intcrcft  :  For  thefe  Attributes  are 
no  Part  of  the  Excellency  of  God's  Nature,  as  that  is  excellent  in  it 
fclf,  any  otherwife  thin  as  they  are  included  in  his  Holinefs,  more 
■argely  taken  ;  or  as  tliey  are  a  Part  of  his  moral  Perfc(Stion. 

As  tl;e  Beauty  of  the  divine  Nature  does  primarily  confift  in  God's 
Holinefs,  fo  does  the  Beauty  of  all  divine  Things.  Herein  confids 
the  Beauty  of  tke  Saint?,  that   they  are  Saints,  or  holy  Ones ;  'Tis 

the 


Part  III.         of  graciom  ylff'c&ions,  151 

the  moral  Image  of  God  in  them,  which  is  ihcir  Beauty  ;  and  which 
is  liicir  Holinefs.  Herein  confiffs  the  Beauty  and  Brightncfs  of  the 
Aniiels  of  Heaven, that  they  are  holy  Angela;,  and  fo  not  Devils  ;  Dar.. 
4.  ^3,  17,  23.  Mattb.  25.  31.  Mark  8.  38.  Jffs  10.  i?.  Rev.  14. 
10.  Herein  conlilis  the  Beauty  of  the  cbrifiian  Religion,  above  all 
other  Religions,  that  it  is  fo  holy  a  Religion.  Herein  coniifts  tlic 
Kxcellcncy  of  the  Word  of  God,  that  it  is  (o  holy  ;  Pfal.  119.  14c. 
Thy  IFord  is  very  pure y  therefore  thy  Servant  loveih  it.  Vcrfc  128.  / 
e/lccm  all  thy  Precepts^  concermug  all  Things^  to  he  right  ;  ami  1  hal" 
every  falfelVay.  Verfe  138.  ^1  hy  TejUmotiies.,  that  thou  haji  cc??ima7:d~ 
ed,  are  righteous^  atid  very  faithful.  And  172.  My  Tcvgue  fall  fpcah 
of  thy  JVord  ;  for  all  thy  Comfiiandments  are  Righteoufnefs.  And  V(z\, 
iq.  7,  8,  9,  10.  The  Lazv  of  the  Lord  is  perfeSf.,  converting  the  Scul  : 
The  Teflimony  of  the  Lord  is  fure^  making  ivife  the  Simple  :  The  Sta- 
tutes of  the  Lord  are  rights  rejoicing  the  Heart  :  The  Commardrnent  oj 
the  Lord  is  pure,  enlightning  the  Eyes  :  The  Fear  of  the  Lord  is  clean, 
enduring  forever  :  The  Judgments  of  the  Lord  are  true,  and  righteous  al- 
together :  More  to  he  defired  are  they  than  Gold,  yea,  than  much  fne 
Gold  ;  fweeter  alfo  than  Honey,  and  the  Honey-comb,  Herein  does 
primarily  confiit  the  Aniiabknefs  and  Beauty  of  the  Lord  Jefus, 
whereby  he  is  the  chief  among  ten  Thoufands  and  altogether  lovely  ; 
even  in  that  he  is  the  holy  One  of  God,  A6ls  3.  14.  and  God's  holy 
Child,  Adis  4.  27.  and  he  that  is  Holy,  and  he  that  is  True,  Rev.  3.  7. 
All  the  fpiritual  Beauty  of  his  human  Nature,  confining  in  his  Meek- 
nefs,  Lowlinefs,  Patience,  Heavenlinefs,  Love  to  God,  Love  toMen, 
Condefcention  to  the  Mean  and  Vile,  and  Compaflion  to  the  Mife- 
rablc,  &c.  all  is  fum'd  up  in  his  Holinefs.  And  the  Beauty  of  b,is 
divine  Nature,  of  which  the  Beauty  of  his  humane  Nature  is  the 
Image  and  Rcflc6lion,  does  alfo  primarily  confift  in  his  Holinefs. 
Herein  primarily  confifls  the  Glory  oftheGofpel,  that  it  is  a  holy 
Gofpel,  and  fo  bright  an  Emanation  of  the  holy  Beauty  of  God  and 
Jefus  Chrift :  Herein  confifts  the  fpiritual  Beauty  of  it's  Dodrines, 
that  they  are  holy  Dn^liines,  or  Doctrines  according  to  Godlinefs. 
And  h.crein  does  confift  the  fpiritual  Beauty  of  the  Way  o^  Salvation 
bv  Jefus  Chrift,  that  it  fo  holy  a  Way.  And  herein  chieflv  confifts 
the  C  J  lory  of  Heaven,  that  it  is  the  holy  City,  the  holy  Jerujalem,  the 
Habitation  of  God's  Holinefs,  znd  (o  of  his  Glory;  Ifai.  63.  15.  All 
the  Beauties  of  the  new  ferufalein,  as  it  is  defcribed  in  the  two  laft 
Chapters  of  Revelation,  are  but  various  Reprcfentations  of  this  :  See 
Chap.  21.  2,  10,  II,   18,  21,  27.   Chan.  22.  i,  3. 

And  therefore  it  is  primarily  on  Acclunt  of  this  Kind  of  Excel- 
lency, that  the  Saints  do  love  all  thefe  Things.  Thus  they  love  the 
Word  of  God,  becaufe  it  ii  very  pure.  'Tis  on  this  Account  they 
love  the  Saints  ;  and  on  this  Account  chiefly  it  is,  that  Heaven  is 
lovely  to  them,  and  thofe  holy  Tabernacles  of  God  amiable  in  their 

L  4  Eyes ; 


152  The  third  Sign  Part.  III. 

Eyes  :  'Tis  on  this  Account  that  they  love  God  ;  and  on  this  Ac- 
count primarily  it  is,  that  they  love  Chrift,  and  that  their  Hearts  de- 
light in  the  Dodlrines  of  the  Gofpel,  and  fweetly  aequiefce  in  the 
"Way  of  Salvation  therein  revealed  f . 

Under  the  Head  of  the  firft  diftinguifliing  Charadteriftick  of  gra- 
cious Afte(Stion,  1  obferved  that  there  is  given  to  thofe  that  are  re- 
generated, a  new  fupernatural  Senfe,  that  is  as  it  were  a  certaia 
divine  fpriritual  Tafte,  which  is  in  its  whole  Nature  diverfc  from  anv 
former  Kinds  of  Senfation  of  the  Mind,  as  Tafiing  is  diverfe  from 
any  of  (he  other  five  Senfcs,  and  that  fomething  is  perceived  by  a 
true  Saint  in  the  Exercife  of  this  new  Senfe  of  Mind,  in  fpiritual  and 
divine  Things,  as  entirely  different  from  any  Thing  that  is  perceived 
in  them  by  natural  Men,  as  the  fweet  Tafte  of  Honey  is  diverfe 
from  the  Ideas  Men  get  of  Honey  by  looking  on  it  or  feeling  of  it  ; 
now  this  that  I  have  been  fpeaking,  viz.  The  Beauty  of  Holinefs  is 
that  Thing  in  fpiritual  and  divine  Things,  which  is  perceived  by  this 
fpiritual  Senfe,  that  is  (o  diverfe  from  all  that  natural  Men  perceive 
in  them  :  This  Kind  of  Beauty  is  the  Q^iality  that  is  the  immediate 
Object  of  this  fpiritual  ^qw^q  :  Tliis  is  the  Sweetnefs  that  is  tlie  pro- 
per ObjecSl  oftliis  fpiritual  Tafte.  The  Scripture  often  leprefcnts 
the  Beauty  and  Sweetnefs  of  Holinefs  as  the  grand  Object  of  a  fpiri- 
tual Tafte,  and  fpiritual  Appetite.  This  was  the  fweet  Food  of  the 
holy  Soul  of  Jefus  Chrift,  John  4.   32,   34.   I  have  Meat  to  eat^  that 

■:c  know  not  of; My  Adeat  is  to  do  the  TVill  of  him  that  fent  7ne^ 

md  to  finifb  his  Work,  I  know  of  no  Part  of  the  holy  Scriptures, 
where  the  Nature  and  Evidences  of  true  and  fincere  Godlincfs,  are 
fo  much  of  fetPurpofe,  and  fo  fully  and  largely  inhfted  on  and  deline- 


*'  To  the  right  clofing  with  Chrift's  Perfon,    this    is  alfo  requi- 

**  red,  to  taiiclhe  Bitterncfs  of  Sin,  as  the  greateft  Evil  :  E!fe 

*'  a  Man  v.'ill  n^ver  clofc  with  Chrift,  for  liis  Holinefs  in  him, 

''  and  from  him,  as  the  greateft  Good.      For  we  told  you,  that 

*'  that  is  the  right  CUfing  with  Chrift   for  himfelf,.  when  it  is 

*<  for  his  Holinefs.     For  afk  a  whorifti  Heart,  what  Beauty  he 

*'  fees  in  the  Perfon  of  Chrift  ;   he  will,  after   he  has  looked   o- 

"  ver  his  Kingdom,  his   Righteoufnefs,    all  his  Works,   fee  a 

'*  .Beauty  in  them,  becaufe  they  do  ferve  his  Turn,  to  comfort 

'«  him  only.      Afk  a  Virgin,   he  will  fee   hir,  H.ippinefs  in  all; 

^'  bi't  that  Vv'hich  makes    the  Lord  amiable,     is   his  HoHnefs , 

♦•*  whicii  is  in  him  to  make  him  holy  too.      As  in  Marriage,  it 

*'  is  the  perfon  il  Beauty  draws  the  Heart.      And    hence  1  have 

"■^  thought  it  Reafon,  that  he  that  loves  the  Brethren  for  a  little 

•'  Gracj,  will  love  Chrift  much  more  '\     Shcpard'^  Parable, 

p.  1.  p.  84. 

ated. 


Part  III.  of  gracious  Affe£fio?is.  '153 

ated,  as  the  i  igth  Pfalm  ;  the  Pfalmifl:  declares  his  Dcfign  In  the  firft 
Verfcs  of  the  Plalm,  and  he  keeps  his  Eye  on  this  Dcfign  all  along, 
and  purfues  it  to  the  End  :  But  in  this  Pfalm  the  Excellency  of  Ho- 
linefs  is  reprefentcd  as  the  immediate  Object  of  a  fpiritiial  Taftc,  Re- 
lifh,  Appetite  and  Delight,  GocVs  Low^  that  grand  P^xprcfTion  and 
Emanation  of  the  Hulinefs  of  God's  Nature,  and  Prefciiption  of  Ho- 
linefs  to  the  Creature,  is  all  alon^-  reprcfcnted  as  the  Food  and  En- 
tertainment, and  as  the  great  Obj-.dl  of  the  Love,  the  Appetite,  the 
Complaifance  and  Rejoicing  of  the  gracicus  Nature,  which  prizes 
God's  Commandments  above  Gold^  yea^  the  fine/}  Gold^  and  to  which 
they  2i\Q  fivceter  than  the  Hotiey^  and  Honey- comb  ;  and  that  upon  Ac- 
count of  their  Holinefs,  as  I  obfervcd  before.  The  fame  Pfalmift  de- 
clares, that  this  is  the  Swectncfs  that  a  fpirituall^ide  relifhcs  in  Cicd's 

Law,   Pfal.    19.   8,   9,    10.   The  Laiv  of  the  Lord  is  perfect  : ^he 

Commandment  of  the  Lord  is  pure  :   The  Fear  of  the  Lord  is   clean  :  The 

Statutes  of  the  Lord  are  rights  rejoicing  the  Heart : The  Jiulgmcnts 

of  the  Lora  are  truc^  and  righteous  altogether  :  More  to  be  defircd  are  they 
than  Gold^  yea  than  much  fine  Gold  ;  fzvceter  alfo  than  Honey  and  the 
Homy  comb. 

A  holy  Love  has  2  holy  Obje6t:  The  Holinefs  of  Love  confifis 
efpecially  in  this  that  itis  the  Love  of  that  which  is  holy,  as  holy, 
or  for  it's  Holinefs ;  fo  that  'tis  the  Holinefs  of  the  Objc(!l,  which  is 
the  Qt^iality  whereon  it  fixes  and  terminates.  An  holy  Nature  muft 
needs  love  that  in  holy  Things  chiefly,  which  is  moft  agreable  to 
itfelf ;  but  furclv  that  in  divine  Things,  which  above  all  others  is 
agreable  to  holvNature,  isHolinefs  ;  becaafeHolinefs  muil  be  above  all 
otherThings  agreable  toHolintfs;  for  nothing  can  be  more  agreable  to 
any  Nature  than  itfelf  ;  holy  Nature  mufi:  be  above  all  Tilings  a- 
greable  to  holy  Nature  :  And  fo  the  holy  Nature  of  God  and  Chrift, 
and  the  Word  of  God,  nnd  other  divine  Things,  muft  be  above  all 
other  Things,  agreable  to  the  holy  Nature  that  is  in  the  Sain's. 

And  again,  an  holy  Nature  doubtlcfs  loves  holy  Thing?,  efpeci- 
ally on  the  Account  of  that,  for  which  fmful  Nature  has  Enmity 
againft  them  :  But  that  for  which  chiefly  fmful  Nature  is  at  Enmity 
againft  holy  Things,  is  their  Holinefs  ;  it  is  for  this,  that  the  carnal 
Mind  ib  Enmity  againft  God,  and  againft  the  Law  of  God,  and  the 
People  of  God.  Now  'tis  juft  arguing  from  Contraries;  from  con- 
trary Caufes,  to  contrary  Effedts  ;  from  oppofite  Natures,  to  cppo- 
fite  Tendencies.  We  know  that  Holinefs  is  of  a  dirc6i!v  contrary 
Nature  to  Wickcdnefs  :  As  therefore  'tis  the  Nature  of  Wickednefs 
chiefly  to  oppofe  and  hate  Holinefs  ;  fo  it  muft  be  the  Nature  of 
Holinefs  chiefly  to  tend  to,  and  delight  in  Holinefs 

The  holv  Nature  in  the  Saints  and  An2:els  in  Heaven  (  where  the 
true  1  endency  of  it  beft  appears )  is  principally  engaged  by  the  Ho- 
linefs of  divine  Things.  This  is  the  divine  Beauty  which  chiefly  en- 
gages 


154  T! he  third  Sign  Part  III. 

gages  the  Attention,  Admiration  and  Praifc  of  the  bright  and  burn- 
ing Seraphim  ;  Ifai.  6.  3.  Om  cried  unto  amibcr^  and  Jaidy  Holy^ 
Holy^  Holy  is  the  Lord  of  Hojis  ;  ihe  whole  Earth  is  full  of  his  Glory. 
And  Rev.  4.  8.  They  reji  not  Day  and  Night,  faying,  ^oly.  Holy, 
Holy,  Lord  God  almighty,  which  was,  and  is,  and  is  to  come.  So  the 
glorified  Saints,  Chap.  15.  4.  Who  ft)all  not  fear  thee,  O  Lord,  and 
glorify  thy  Na?ne,  for  thou  only  art  Holy  F 

And  the  Scriptures  reprefent  the  Saints  on  P2arth  as  adorin^  God 
primarily  on  this  Account,  and  admiring  and  extolling;  all  God's 
Attributes,  either  as  deriving  Lovelinefs  from  his  Holinefs,  or  as  be- 
ing a  Part  of  it.  Thus  when  they  praife  God  for  his  Power,  his 
Holinefs  is  the  Beauty  that  engages  them  ;  Pfal.  q8.  i.  O  fing  unto 
ihe  Lord  a  new  Song,  for  he  hath  done  marvellous  Things  ;  his  right  Hand 
and  his  holy  ^r;«  hath  gotten  hi?n  the  Fi^ory.  So  when  they  praife 
him  for  his  Juftice  and  terrible  Majefly  ;  Pfdi.  99.  2,  3.  The  Lord 
is  great  in  Zion,  and  he  is  high  above  all  Peeple  :  Let  them,  praife  thv 
great  and  terrible  Na?ne,  for  it  is  holy.  Verfe  5.  Exalt  ye  the  Lord 
cur  God,  and  worfnip  at  his  Footflool,  for  he  is  HpLY.  Verfe  8,  9. 
Thou  wall  a  God  that  for  gave  ft  the?n,  tho'  thou  tookeft  Vengeance  of  their. 
Inventions.  Exalt  ye  the  Lord  our  God,  andworfnp  at  his  holy  Hill  \ 
for  the  Lord  our  God  is  holy.  So  when  they  praife  God  for  his 
Mercy  and  Faithfulnefs  ;  Pfal.  97.  11,  12.  Light  is  fcivn  fr  the 
Righteous,  and  Gladnefs  for  the  Upright  in  Heart.  Rejoice  in  the  Lord 
ye  Righteous,  and  give  Thanks  at  the  Remembrance  of  his  Holiness. 
I  Sam.  2.  2.  There  is  none  holy  as  ihe  Lord  ;  for  there  is  none  be- 
fide  thee  ;   neither  is  there  any  Rock  like  our  God. 

By  this  therefore  all  may  try  their  AfFccStionSy  and  particularly 
their  Love  and  Jov.  V^arious  Kinds  of  Creatures  (hew  the  Diffe- 
rence of  their  Natures,  very  much,  in  the  different  Thing*?  they  re- 
lifh  as  their  proper  Good,  one  delighting  in  that  which  another  ab- 
hors. Such  a  Difference  is  there  between  true  Saints,  and  natural 
Men:  Natural  Men  have  no  Senfe  of  the  Goodnefs  and  Excellency 
of  holv  Things ;  at  lead  for  their  Holinefs  ;  they  have  no  Talk  of 
that  Kind  of  Good  ;  and  fo  may  be  f^id  not  to  know  that  divine 
Good,  or  not  to  fee  it ;  it  is  wholly  hid  from  them  :  But  the  Saints, 
by  the  mighty  Power  of  God,  have  it  difcovered  to  them  :  They 
have  that  fupernatural,  molt  noble  and  divine  Scnfe  given  them,  by 
which  they  perceive  it :  And  it  is  this  that  captivates  their  Hearts, 
3knd  delights  them  above  all  Things  ;  'tis  the  moft  amiable  and 
fweet  Thing  to  the  Heart  of  a  true  Saint,  that  is  to  be  found  in 
Heaven  or  Karth  ;  tiiat  which  above  all  others  attr.id^s  and  engages 
his  Soul ;  and  that  wherein,  above  all  Things,  he  places  his  Hapjii- 
nefs,  and  which  he  lots  upon  for  Solace  and  Entertainment  to  liis 
Mind,  in  this  World,  and  full  Satisfa<5tion  and  Blcilednefs  in  another. 
By  thii  you  may  examine  your  Love  to  God,  and  to   Jcfus  Chrift, 

and 


Part  III.  of  graciom  Affe5lionss  155 

and  to  the  Word  of  God,  and  your  Joy  in  them,  and  alfo 
your  Love  to  the  People  of  God,  and  your  Defires  after  Heaven  ; 
whether  they  be  from^a  fuprcam  ]Jclight  in  this  Sort  of  Beauty, 
without  being  primarily  moved  from  your  imagined  Inttrelt  in 
them,  or  Expectations  from  'cm.  There  are  many  high  AfFc6lions, 
great  feeming  Love  and  rapturous  Joys,  which  have  nothing  of  this 
holv  Relilh  belonging  to  'em. 

Particul-irly,  By  wiiat  has  been  faid  you  may  try  your  Difcoveries 
of  the  Glory  of  God's  Gr.ice  and  Love,  and  your  Affections  arifing 
from  them.  The  f  yrace  of  God  may  appear  lovely  two  Ways  ; 
either  as  Bomvn  Utile^  a  profitable  Good  to  me,  that  which  greatly 
ferves  my  Interert,  and  fo  fuits  my  Self- Love  ;  or  :isBouu7n  for?nGfum^ 
a  Beautiful  Good  in  itfelf,  and  Part  of  the  moral  and  fpiritual  Excel- 
lency of  the  divine  Nature.  In  this  latter  Refpect  it  is  that  the  true 
Saints  have  their  Hearts  .-fFccted,  and  Love  captivated  by  the  free 
Grace  of  God  in  the  firff  Place. 

From  the  Things  that  have  been  faid,  it  appears,  that  if  Perff;ns 
have  a  crreat  Senfe  of  the  natural  Pcrfc6lions  of  God,  and  are  greatly 
afF:<Sled  with  them,  or  have  any  other  Sight  or  Senfe  of  God,  than 
that  which  confifts  in,  or  implies  a  Senfe  of  the  Beauty  of  his  ?noral 
Perfections,  it  is  no  certain  Sign  of  Grace  :  As  particularly.  Men's 
having  a  great  Senfe  of  the  awful  Greatnefs^  and  terrible  Mojejly  of 
God  \  for  this  is  only  God's  natural  Perfection,  and  what  A4en  may 
fee,  and  yet  be  entirely  blind  to  the  Beauty  of  his  moral  Perfection, 
and  have  nothing  of  that  fpiritual  Talte  which  relifhes  this  divine 
Sweetnefs. 

It  has  been  (hown  already,  in  what  was  fiid  upon  the  firft  diflin- 
guifhing  Mark  of  gracious  Afft-Ctions,  that  that  which  is  fpiritual,  is 
entirely  different  in  its  Nature,  from  all  that  it  is  polTible  any  grace- 
lefs  Pe-'fon  fliould  be  the  Subject  of,  uhi'e  he  continues  gracelefs. 
But  'tis  poflible  that  thofe  who  are  wh('lly  without  Grace,  fliould 
have  a  clear  Sight,  and  very  great  and  afFcCting  Senfe  of  God'sGreat- 
nefs,  his  mighty  Power,  and  awful  Majelly  ;  for  this  is  what  the 
Devils  have,  tho'  they  have  Icjft  the  fpiritual  Knowledge  of  God, 
confifting  in  a  Senfe  of  the  Amiablcnefs  of  his  moral  Perfections  ; 
they  are  perfeCtly  deftitute  of  any  Senfe  or  Relifli  of  that  Kind  of 
Beauty,  yet  they  have  a  very  great  Knowledge  of  the  natural  Glory 
of  God  (if  I  may  fo  fpeak)  or  his  awful  (jreatntfs  and  xM^sjeity  ;  this 
they  behold,  and  are  -  afFeCted  with  the  Apprehenfions  of,  and  there- 
fore tremble  before  him.  This  Glory  of  God  all  fhall  behold  at  the 
Day  of  Judgment  ;  God  will  make  all  rational  Beings  to  behold  it 
to  a  great  Degree  indeed.  Angels  and  Devils,  Saints  and  Sinners: 
He  will  manifeil:  his  infinite  Greatnefs,  and  awful  Majelty  to  every 
One,  in  a  molt  open,  clear  and  convincing  Manner,  and  in  a  Light 
that  none  can  refilt,  when  hg  Jl)all  coma  in  the  Glory  of  his  Father^  and 

(ivy 


156  The  third  Sign  Part.  III. 

every  Eye Jhali fee  ^/w; Msdien_they  fhall  cry  to  the  Mountains  to  fall 
upon  them,  to  hide  them  from  the  Face  ot"  him  that  fits  upon  the 
Throne,  they  are  rcprcfcntecl  as  feeing  the  Glory  of  God's  Majefty, 
Ifai.  2.  ic,  19,  21.  God  will  make  all  his  Enemies  to  behold  this, 
and  to  live  in  a  moft:  clear  and  afFc6^ing  View  of  it,  in  Hell,  to  all 
Eternity.  God  hath  often  declared  his  immutable  Purpofe  to  make 
all  hisEnemics  to  know  him  in  thisRefpe6i:,in  fo  often  annexing  thefe 
Words  to  the  Threatnings  he  denounces  againft  them,  and  they  Jhall 
knozv  that  I  am  the  Lord  ;  yea,  he  hath  fworn  that  all  Men  fhall  fee 
his  Glory  in  this  Refped  j  Numb.  14.  21 .  As  truly  as  I  live^  all  tbg 
Earth  fiall  be  filled  zvith  the  Glory  of  the  Lord.  And  this  Kind  of 
Manifcilation  of  God  is  very  often  fpoken  of  in  Scripture,  as  made, 
or  to  be  made,  in  the  Sight  of  God's  Enemies  in  this  World  ;  Exod, 
9.  16.  and  Chap.  14.  18.  and  15.  16.  Pfal.  66.  3.  and  46.  ir.  i-nd 
other  Places  innumerable.  This  was  a  Mnnifeftation  which  God 
made  of  himfc-lf  in  the  Sight  of  that  wicked  Congregation  at  Mount 
Sinai ;  and  deeply  afFccSting  them  with  it  ;  fo  that  all  the  People  in 
the  Camp  trembled.  Wicked  Men  and  Devils  v;ill  fee,  and  have  a 
great  Senfe  of  every  Thing  that  appertains  to  the  Glory  of  God,  but 
only  the  Beauty  of  his  moral  Perfection.  They  will  fee  his  infinite 
Greatnefs  and  Majefiy,  his  infinite  Power,  and  will  be  fully  convin- 
ced of  his  Omnifcience,  and  his  Eternity  and  Immutability  ;  and 
they  will  fee  and  know  every  Thing  appertaining  to  his  moral  Attri- 
butes themfelves,  but  only  the  Beauty  and  Amiablenefs  of  them  : 
They  will  fee  and  know  that  he  is  perfe61:ly  juft  and  righteous  and 
true  ;  and  that  he  is  a  holy  God,  of  purer  Eyes  than  to  behold  Evil, 
who  cannot  look  on  Iniquity,  and  they  will  fee  the  wonderful  Ma- 
nifeftations  of  his  infinite  Goodnefs  and  free  Grace  to  the  Saints; 
and  there  is  nothing  will  be  hid  from  their  EyeS,  but  only  the  Beauty 
of  thefe  moral  Attributes,  and  that  Beauty  of  the  ©ther  Attributes, 
which  arifes  from  it.  And  fo  natural  Men  in  this  World  are  capa- 
ble of  having  a  very  aft^'cCling  Seme  of  every  Thing  clfe  that  apper- 
tains to  God,  but  this  only.  Nebuchadnezzar  had  a  great  and  very 
afFe£ling  Senfe  of  the  infinite  Greatnefs  and  awful  Majeffy  of  God, 
of  his  fupreme  and  abfolute  Dominion,  and  mighty  and  irrefiflable 
Power,  and  of  his  Sovereignty,  and  that  he,  and  all  the  Inhabitants 
of  the  Earth  were  nothing  before  him  ;  and  alfo  had  a  great  Con- 
viction in  his  Confcicnce  of  his  Juftice,  and  an  aff edging  Scnfe  of 
his  great  Goodnefs  ;  Dan.  4.  1,2,  3,  34,  35,  37.  And  the  Senfe 
that  Darius  had  of  God's  Perfections,  fecms  to  be  very  much  like 
his  ;  Dan.  6.  25,  t^:c.  But  the  Saints  and  Angels  do  behold  the 
Glory  of  God  confdiing  in  the  Beauty  of  his  Ehlinefs :  And  'tis  this 
Si<rht  only,  that  will  melt  and  humble  the  Hearts  of  Men,  and  wean 
them  from  the  World,  and  draw  them  to  God,  and  effectually 
change  ihem.  A  Sight  of  the  awful  Greatnefs  of  God,  may  over- 
power 


Part  III.  of  gracious  Jiff iclkm,  157 

rower  Mciv-Strengih,  and  be  more  than  they  can  enc'urc  ;  but  if  the 
moral  Beauty  of  God  be  hid,  the  Eirmity  of  the  Heart  will  remain 
in  its  full  Strength,  no  Love  will  be  enkindled,  all  will  not  he 
f  ffcctu?!  to  gain  the  Will,  hut  that  will  remain  inflexible  ;  whereas 
the  tirll  Cylimplc  of  the  moral  and  fpiritual  (ilory  ofCjcd  fhining 
mto  the  Heart,  produces  all  thefe  FiTccts,  as  it  wer^-  with  omnipo- 
tent Power,  which  nothing  can  WMtliitand. 

The  ScnA^  that  natural  A'len  may  have  of  the  awful  Greatnefs  of 
God  may  affe£l  them  various  VVa}s  ;  it  may  not  only  terrify  them, 
but  iv  may  elevate  them,  and  raife  their  Joy  and  Praifc,  '\%  their  Ciif- 
cumfbnces  may  be.  This  will  be  the  natural  Kft'ccl  of  it,  under  the 
veal  or  fuppofed  Receipt  of  fomc  extraordinary  Mercy  from  God, 
bv  the  Influence  of  mter  Principles  of  Nature.  It  has  been  fliown 
already,  that  llic  Receipt  of  Kindnefs  may,  by  the  Influence  of  m,{\\- 
ral  Principles,  afte6l  the  Heart  with  Gratitude  ;'.nd  Praife  to  C^od  ; 
but  if  a  Pcrfon,  at  the  fame  Time  that  he  receives  remarkable  Kinc!- 
ncfs  from  God,  his  a  Scnfc  of  his  infinite  Grcafncfs,  and  that  he  is 
hut  Nothing  in  Comparifon  of  him,  furcly  this  will  naturally  raife  hi"^ 
(jratitude  and  Praife  the  higher,  for  Kindnefs  to  one  fo  much  jnfe- 
rrour.  A  Senfe  of  God's  Greatnefs  had  this  EfletSl:  upon  Ncbuchnd- 
nczzar^  under  ih.e  Receipt  of  that  cxtraordinaryP'avour  of  hisRcdorati- 
on,  after  he  had  been  driven  from  Men,  and  V.:A  his  dwelling  with  the 
Bcafls  :  A  Senfe  cf  God's  exceeding  Greatnefs  raifts  his  Gratitude 
very  high  ;  f^  that  he  does,  in  the  moft  lofty  Terms,  extol  and  mac;- 
liify  God,  and  calls  upon  all  the  World  to  do  it  with  him  :  Ami 
nv.'ch  more,  if  a  natural  Man,  at  the  fame  Time  that  be  is  greatlv 
artetfted  with  God's  infinite  Greatnefs  and  Majcliy,  entertains  a  ftronc; 
Conceit  that  this  great  Go<\  has  made  him  his  Child  and  fpecial  Fa- 
vourite, and  promifed  him  eternal Gl'^ry  in  hi;;  higheft  Love  ;  will 
this  have  a  Tendency,  according  to  the  Coinfe  of  Nature,  to  raife 
his  Joy  and  Praife  to  a  great  Height. 

Therefore,  'tis  beyond  Doubt,  that  too  much  Weight  has  befii 
laid,  by  many  Perfons  of  late,  on  Difcoveries  of  God's  Greatnefs, 
awful  Majefty,  and  natural  Perfection,  operating  after  this  Manner, 
without  any  real  View  of  the  holv,  lovely  IM-ijefty  of  God.  And 
Experience  does  abundantly  witnefs  to  what  Reafon  and  Scripture 
declare  as  to  this  Matter  ;  there  having  been  very  many  Perfons, 
who  have  feem'd  to  be  overpower'd  with  thiC  Greatnefs  and  awful 
Majefty  of  God,  and  confequentially  elevated  in  the  Manner  that  has 
been  fpoken  of,  who  have  been  very  far  from  having  Appearances 
of  a  chriftian  Spirit  and  Temper,  in  any  Manner  of  Proportion,  or 
Fruits  in  Practice  in  any  wife  agreeable  -,  but  their  Difcoveries  have 
worked  in  a  way  contrary  to  the  Operation  of  truly  fpiritual  Difco- 
veries. 

Nut 


158  The  fourth  Sign  Part  III 

Not  that  a  Senfe  of  God*s  Greatnefs  and  natural  Attributes  is  not 
exceeding  ufeFul  and  ncceflary.  For,  as  I  ohftrved  before,  this  is 
implied  in  a  Manifcftation  of  the  Beauty  of  God's  Fiolinefs.  Tho' 
that  be  fomething  be)ond  it,  it  fuppofts  it,  as  the  greater  fuppofes 
the  lefs.  And  tho'  natural  Men  may  have  a  Senfe  of  the  natural  Per- 
fc(Si:ions  ^f  God  ;  yet  undoubtedly  this  is  more  frequent  and  com- 
mon with  the  Saints,  than  wiih  natural  IV'Ien  ;  and  Grace  tends  to 
enable  Men  to  fee  thefe  Things  in  a  better  Manner,  than  natural 
Men  do.  And  not  only  enables  them  to  fee  God's  natural  Attri- 
butes, but  that  Beauty  of  thofe  Attributes,  which  (according  to  our 
Way  of  conceiving  of  God)  is  derived  from  his  Holinefs. 


IV'.  riracious  AfFe6lions  do  arife  from  the  Mind's  being  enligbt- 
ned,  rightly  and  fpiritually  to  underl'iand  or  apprehend  divine  l^hings. 

Holy  Atfedtions  are  not  Heat  vvithout  Light  ;  but  evermore  arife 
from  fome  Information  of  the  UnderfUnding,  fome  fpiritual  Infbuc- 
tion  that  the  Mind  receives,  fome  Light  or  actual  Knowledge.  The 
Chdd  of  God  is  gracioufiy  af{:e(5led,  becaufe  he  fees  and  underftands 
fometliing  more  of  divine  Things  than  he  did  before,  more  of  God 
or  Chriii:  and  of  the  glorious  Things  exhibited  in  the  Gofpel ;  he  has 
fome  clearer  and  better  View  than  he  had  before,  Vv^hen  he  was  not 
afrc<5led  :  Either  he  receives  fome  Underflanding  of  divine  Tilings 
that  is  new  to  liim  ;  or  has  his  former  Knowledge  renewed  after  the 
View  was  decayed  ;  i  John  4.  7.  Every  one  that  loveth,  knoweth  God. 
Phil.  1.9.  I  pray  that  your  Love  7nay  ahoiind  more  and  more  ^  in  Know- 
ledge and  in  all  Judgment.  Rom.  10.  2.  They  have  a  Zeal  of  God y 
hut  not  according  to  Knozulcdge.  Col.  3.  10.  The  new  AJan^  which  is 
renewed  in  Knowledge.  Pfal.  43.  3,  4.  O  fend  out  thy  Light  and  thy 
Truth  ;  let  them  lead  tnc^  let  them  bring  me  into  thy  holy  Hill.  John  6. 
4^.  //  is  written  in  the  Prophets.,  and  they  Jhall  be  all  taught  of  God  : 
livery  Man  therefore  that  hath  heard  and  hath  learned  of  the  Father y 
Cometh  unto  me.  Knowledge  is  the  Key  that  iirft  opens  the  hardHeart 
and  enlarges  the  Aftcdtions,  and  fo  opens  the  Way  for  A^Ien  into  the 
Kingdom  of  Heaven  ;  Luke  11.  52.  Te  have  taken  away  the  Key  of 
Knowledge. 

Now  there  are  many  AfFedlions  which  don't  arife  from  any  Light 
In  the  Underfhafiding.  And  when  it  is  thus,  it  is  a  fure  Evidence 
ihat  ihefe  Aftedlions  are  not  fpiritual,   let  tlicm  be  ever  fo  high  f. 

Indeed 


•f  "  Many  that  have  had  mighty  ftrong  AfFe6tions  at  firft  Con- 
•^^  veriion,  afterwards  become  dry,  and  wither,  and  confume, 
"'•  and  pine,  and  die  away  :  And  now  their  Hypocrify  is  mani- 

*'  feft  ; 


Part  III. 


of  gracious  jiffc5tiom. 


^59 


Indeed  thcv  have  fomc  newApprehenfions  whicli  tliey  had  not  before. 
Such  is  the  Nature  of  Man,  that  it  is  impofliblc  liis  Mind  fhould  be 
r.fft£led,  unlefs  it  be  by  fomething  that  he  apprehends,  or  that  his 
Mind  conceives  of.  But  in  many  Fcrfons  thofe  Apprchenfions  oi 
Conceptions  that  they  have,  wherewith  they  are  afFtCted,  have  no- 
thing of  the  Nature  of  Knowledge  or  Inftruction  in  them.  As  foi 
Indance  ;  when  a  Perfon  is  i.ftcctcd  with  a  hvely  Idea,  fuddcnly  ex- 
cited in  his  Mind,  of  fc;me  Shape,  or  very  beautiful  pleafant  Form 
of  Countenance,  or  fome  fliining  Light,  or  other  glorious  outward 
Appearance  :  Here  is  fomething  apprehended  or  conceived  by  the 
IVlind  ;  but  there  is  nothing  of  tlie  Nature  of  Inftruction  in  it  :  Pcr- 
fons  become  never  the  wifer  by  fuch  Th.ings,  or  more  kiiowing  a 
bout  God,  or  a  Mediator  between  God  and  Man,  or  the  Way  of 
Salvation  by  Chrilr,  or  any  Hiing  contained  in  any  of  the  Doctrines 
of  the  Gofpel.  Pcrfons  by  ihcfe  external  Ideas  have  no  further  Ac- 
quaintance with  God,  a>  to  any  of  the   Attributes  or   Perfections  of 


ftft  ;  if  not  to  all  the  World,  by  open  Prophanenefs  ;  yet  to 
the  difcerning  Eye  of  living  ChrifHaPS,  by  a  formal,  barren, 
unfavoury,  unfruitful  Heart  and  Courfe  ;   becaufe  they  never 

hatl  Light  to  ConvictifMi  enough  as  yet. 'Tis  flrange  to 

fee  fome  People  carried  with  mighty  Affe<Stion  aga  nft  Sin 
and  Hell,  and  after  Ciirif^.  And  what  is  the  Hell  }ou  fear  ? 
A  drecidful  Place.  A\niat  is  Chrift  ?  Hiey  fcarce  know  fo 
much  as  Devils  do  ;  but  that  is  all.  Oh  truft  them  not  ! 
I\ianv  havp^  and  thefe  iv'ill  fall  awav  to  fome  Luft,  or  Opi- 
nion, or  Pride,  or  World  ;  and  the  Reafon  is,  they  never  had 
Light  enough,  John  5.  35.  ]o\\n  was  a  burning  and  Jhining 
Lights  and  they  did  joy  in  him  for  a  Seafon  ;  yet  glorious  as  it 
was,  they  faw  not  Chrifl  by  it,  efpecially  not  with  divine 
Li^ht.  Its  rare  to  fee  Chrillians  lull  both  of  Light  and  Afi-cc- 
tion.  And  therefore  confider  of  this  ;  many  aMan  has  been 
well  brought  up,  and  is  of  a  fweet  loving  Nature,  mild  and 
gentle,  and  harmlefs,  likes  and  loves  the  bett  Things,  and  his 
Meaning,  and  Mind,  and  Heart  is  good,  and  has  more  in 
Heart  than  in  Shew  ;  and  fo  hopes  all  fhall  go  well  with 
him.  I  fay  there  may  lie  greateft  H}pocrify  under  greateft 
Af^edlions'j  efpecially  if  they  want  Light.  You  fhall  be 
hardened  in  your  Hypocrify  by  them.  1  never  liked  violent 
AfFe<Stions  and  Pangs,  but  only  fuch  as  were  drop'd  in  by 
Light  ;  becaufe  thofe  come  from  an  external  Principle,  and 
lafl  not,  but  thefe  do.  Men  are  not  affrighted  by  the  Light 
of  the  Sun,  tho'  clearer  than  the  Lightning,  "  Sbepard's 
Parable  Pait  L  p.  146. 

his 


i6o  1^ he  fourth  Sign  Part  III. 

his  Natures ;  nor  have  they  any  further  UndciRaiuling  of  his  Woid, 
orany  of  his  Ways  or  Works.  Truly  fpiritual  and  gracious  Affec- 
tions are  not  raifed  after  this  Manner  :  Thcfe  nrife  from  tlie  cnhght- 
ning  of  the  Underftanding  to  underftand  the  Things  that  are  taught 
of  God  and  Chrift,  in  a  new  Manner,  the  coming  to  a  new  Un- 
derftanding  of  the.  excellent  Nature  of  God,  and  his  wonderful  Per- 
fections, feme  new  V^iew  of  Chrift  in  his  fpiritual  Excellencies  and 
Fulnefs,  or  Things  opened  to  him  in  a  new  Manner,  that  appertain 
to  the  Way  of  Salvation  by  Chrift,  wherchy  l.e  now  fees  how  it  i?, 
and  underftands  thofe  divine  and  fpiritual  Doctrines  which  once 
were  Fooliflinefs  to  him.  Such  Enlightnings  of  the  Underftanding 
as  thefe,  are  Things  entirely  different  in  their  Nature,  from  ftrong 
Ideas  of  Shapes  and  Colours,  and  outward  Bfightnefs  and  Giory,  or 
Sounds  and  Voices.  That  all  gracious  Affections  do  arife  from  fom.c 
Inftruction  or  Enlightning  of  the  Underiianding,  is  therefore  a  fur- 
ther Proof,  that  Affections  which  arife  from  fuch  Imprcflion  J'^n  the 
Imagination,  are  not  gracious  Affections,  befides  the  Things  obfer- 
ved  before,  which  make  this  evident. 

Hence  alfo  it  appears,  that  Affe6tions  arifmg  from  Texts  of  Scrip- 
ture coming  to  the  Mind  are   vain,    when  no  Inftruftion   received 
in  the  Underftanding  from  thofe  Texts,  or  any  Thing  taught  in  thofe 
Texts,  is    the  Ground  of  the   Affcdion,    but  the  Manner  of  their 
coming  to  the  Mind.     When  Chrift  makes  the  Scripture  a  Means 
of  the  Heart's  burning  with  gracious  Aft'ecSlion,  'tis  by  opening  the  Scrip- 
iurei  to  thcirVnder [landings  \  Luke  24.32.   Did  net  our  Heart  burn  ivith- 
in  us.,  while  he  talked  ivith  us  by  the  JVav.,  and  while  he  opened  to  us  the 
^c::ptures  f  It  appears  alfo  that  the  Affc6lion  which  h  occafioned  by 
the  coming  of  a  I'exc  of  Scripture  muft  be  vain,  when  the  Affc6fion 
is  founded  on  fomething  that  is  fuppofed  to  be  taught  by  it,  which 
really  is  not  contained  in  it,   nor  in  any   other  Scripture ;   becaufe 
fuch  fuppofed  Inftrudlion  is  not  real  InftrucSlion,  but  a   Miftake,  and 
Mifapprehenfion  of  the  Mind.     As  for  Inftance,  when  Perfons  fup- 
pofe  thatthey  are  exprefiy  taught  by  fome  Scripture  coming  to  their 
Mind'.:,  that  they  in  particular  arc  beloved  of  God,  or  that  their  Sins 
arc  forgiven,  that  God  is  their  Father,  and  the  like  :    This  is  a  Mif- 
take or  Mifapprehenfion  ;  for  the  Scripture  no  where  reveals  the  in- 
dividual Perfons  who  are  beloved,  exprefiy  ;  but|only  byConfequcncc, 
by  revealing  the  Qiialifications  of  Perfons  that  are  beloved  of  (}od  : 
And  therefore  this  Matter  is  not  to  be  IcarnM  from  Scripture  any  other 
Way  thin    by  Confjquence,    and  from  thefe  Qualifications:     For 
Things  ben't  to  be   learn" d  from  the  Scripture  any  other  Way  than 
they  are  taught  in  the  Scripture. 

Affed^ions  really  arife  from  Ignorance,  rather  than  Inftru6lion,  in 
thefe  Inttances  which  have  been  mention'd  ;  as  likevvife  in  fom- 
others  that  might  be  mention'd.     As  fomc  when  they  find  them- 

fclvey 


Part  III.  of  gracious  jlffc^licns.  j6i 

felvcs  free  of  Speech  in  Prayer,  they  call  it  God's  being  with  them  ; 
and  this  afFt<5ts  them  more  ^  and   fo  their  AfFtftions  are  fet  a  going 
and  increafed  :   When  they  look  not  into   the  Caufe  of  tiiis  F'ced(  ni 
of  Speech  j  which  may  arife  many   other   Ways  bcTides  Goci*.';  fpiri- 
tual  Prefence.     So  fome  arc  much  afFe£^ed  with  fomc  apt   Thoughts 
that  come  into  their  Minds  about  the  Scriptare,  and  call  it  the  Spirit 
of  God  teaching  them.     So  they  afcribe    many  of  the  Workings  ot 
their  own  Mirds,  which  ihey  have  a  high  Opinion  of,  and  arc  pleafcd 
and  taken  with,  to  the  ("pccial  immediate  Influences  of  God's  Spirit  : 
and  fo  arc  mightily    afFf<Sled  with  their  Priviledge.     And    there   arc 
fome  Inltances  of  PcrA^ns,  in  whom  it  feems  manifelt   that  the  firft 
Ground  of  their   Affection   is  (^  me   bodily  Stnfation.     The  animal 
Spirits, by  fomtCaurc,(&  probably  fometimes by  thcDevil)  are  fuddenW 
and  unaccountably  put  into  a  very  agrcable  Motion,  caufmg  Perfons 
to  feel  pleafantly  in  their  Bodies  ;  the  animal  Spirits  are  put  into  fuch 
aMotionasis  won'ttobe  connected  with  theExhilcration  of  thcMind  ; 
and  the  Soul,   by  the  Laws   of  the  Union  of  Soul   and  Bodv,   hence 
feels   Pieafure.       The  Motion  of  the  animal   Spirits  don't  firft  arif<T 
from  any  Affection  or  Apprehcnfion  of  the  Mind  whatfoever  ;  but 
the  very  firitThing  that  is  felt,  is  an  Exhileration  of  the  animal  Spirit?, 
and  a  pleafant  external  Senfation,  it  may  be  in  their  Breaf^s.     Hence, 
through  Ignorance,  the  Perfon  being  furprized,  begins  to  think,  fure- 
ly  this  is  the  Holy  Ghoft  coming  into  him.      And   then  the  Mind  be- 
gins to  be  affected  and  raifed  :  There   is   firff  great  Joy  ;    and   then 
many  other  Affections,   in  a  very   tumultuous  Manner,   putting  all 
Nature,  both  Body  and  Mind,  into  a   mighty  Ruffle.      Por  though, 
as  1  obfcrved  before,  'tis  the  Soul  only  that  is  thereat  of  the  Affctlicm  ; 
yet  this  hinders  not  but  that  bodily  Senfations,  may  in  this  Manner, 
\)t  an  Occafion  of  AffeBiom  in  the  Mind. 

And  if  Men's  religions  Affections  do  truly  arife  from  fomc  In- 
ftruction  or  Light  in  the  Undcrftanding  ;  yet  the  Affection  is  not 
gracious,  unlefs  the  Light  which  is  the  Ground  of  it  be  fpirituah 
Affections  may  be  excited  by  that  Underf^anding  of  Thines,  which 
they  obtain  meerly  by  humane  Teaching,  with  the  common  Improve- 
ment of  the -Faculties  of  the  Mind.  Men  may  be  much  affected  by 
Knowledge  of  Things  of  Religion  that  they  obtain  this  Way  ;  as 
fomePhilofophers  have  been  rtii^htily  afltected,&  almoft  carried  beyond 
themfelves,  by  the  Difcoveries  they  have  made  in  Mathematicks  and 
natural  Philofophy.  So  Men  may  be  much  affected  from  common 
Illuminations  of  the  Spirit  of  God,  in  which  God  afTifts  Men's  Fa- 
culties to  a  greater  Degree  of  that  Kind  of  Underflanding  of  religious 
Matters,  which  they  have  in  fome  Degree,  by  only  the  ordinary  Fx- 
ercifc  and  Improvement  of  their  own  Faculties.  Such  Illuminations 
may  much  affect  the  Mind  ;  as  in  many  whom  we  read  of  in  Scrip- 
ture, that  were  once  enlightened  :  But  thefe  Affections  are  not  fpiritual. 

M  There 


1 62  The  fourth  Sign.  Part  III. 

There  is  fuch  a  Thing,  if  the  Scriptures  are  of'  any  Ufe  to  teach 
us  any  Thing,  as  a  fpiritual,  fupernatural  Underftanding  of  divine 
Things,  that  is  peculiar  to  the  Saints,  and  which  tliofe  who  are  not 
Saints  have  nothing  of.  ''Tis  certainly  a  Kind  of  Underftanding, 
appFchending  or  difccrning  of  divine  Things,  that  natural  iVlen  have 
nothing  of,  which  the  Apoftle  fpeaks  of,  i  Cor.  2.  14.  But  the  na^ 
iural  Man  receiveth  not  the  Things  of  the  Spirit  of  Gcd  ;  for  they  are 
FooUJhnefs  unto  hijn  ;  neither  can  he  knoiv  thcm^  becanfe  they  are  fpiritunly 
difcerned.  'Tis  certainly  a  Kind  of  feeing  or  difcerning  fpiritual 
Things,  peculiar  to  the  Saints,  which  is  fpoken  of,  i  John  3.  6. 
M'hofoever  finneth  hath  not  fcen  hi?n^  neither  knotvn  him.  3  John  11, 
He  that  doth  Evil  hath  not  feen  God.  And  John  6.  40.  This  is  the 
IVill  of  hmn  that  fent  7ne .y  that  every  one  that  feeth  the  Son,  and  helieveth 
on  hi?n.,  may  have  everlajling  Life.  Chap.  14.  ig.  The  World  feeth 
me  no  more  \  but  ye  fee  me.  Chap.  17.  3.  This  is  eterjial  Life,  that 
that  they  might  know  thie  the  only  true  God,  and  "Jefm  "Chrifl  whom  thou 
haji  fent.  Matth.  i  r.  27.  No  Man  knoweth  the  Son,  but  the  Father  ; 
neither  knoweth  any  Man  the  Father,  but  the  Son,  and  he  to  luhojnfoever 
the  Son  will  reveal  him.  John  12.  4$.  He  that  feeth  ?he,  feeth  him 
that  fent  me.  Pfal.  9.  10.  They  that  knoiu  thy  Naine,  will  put  their 
Trujl  in  thee.  Phil.  3.  8.  I  count  all  Things  but  Lofs ,  for  the  Excel- 
lency of  the  KmwUdge  of  Chrifi  Jefus  m^  Lord .      V^er.    10.   That 

I  may  know  Him — .  And  innumerable  other  Places  there  are,  all 
over  the  Bible,  which  fhew  the  fame.  And  that  there  is  fuch  a 
Thing  as  an  Underftanding  of  divine  Things,  which  in  it's  Nature 
and  Kind  is  wholly  diff^erent  from  all  Knowledge  that  natural  Men 
have,  is  evident  from  this,  that  there  is  an  Underftanding  of  divine 
Things,  which  the  Scripture  calls  fpiritual  Underftanding  ;  Col.  i. 
g.  IVe  do  not  ceafe  to  pray  for  you,  and  to  defire  that  you  ?nay  be  filled  with 
the  Knowledge  of  his  Will,  in  all  Wifdom,  and  fpiritual  Under /landing. 
It  has  been  already  fhown,  that  that  which  \s  fpiritual,  in  the  ordina- 
ry Ufe  of  the  Word  in  the  New-Teftament,  is  entirely  different  in 
Nature  and  Kind,  from  all  which  natural  Men  are,  or  can  be  the 
Subjects  of. 

From  hence  it  may  be  furely  infer'd,  wherein  fpiritual  Underftan- 
ding confifts.  For  if  there  be  in  the  Saints  a  Kind  of  Apprehenfion 
or  Perception,  which  is  in  its  Nature,  prrfed^lv  diverfe  from  all  that 
naturalMen  have,orthat  it  is  poflible  they  fhould  have, 'till  they  have  a 
new  Nature  ;  it  muft  confitt  in  their  having  a  certain  Kind  of  Ideas 
or  Senfations  of  Mind,  which  are  fimply  diverfe  from  all  that  is  or  can 
be  in  the  Minds  of  natural  Men.  And  that  is  the  fame  Thing  as  to 
iay,  that  it  confifts  in  the  Senfations  of  a  new  fpiritual  Senfe,  which 
the  Souls  of  natural  Men  have  not  ;  as  is  evident  bv  what  has  been 
before,  once  and  again  obfcrvcd.  But  I  have  already  fhown  what 
that  new  fpiritual  Senfe  is,  which  the  Saints  have  given  them  in  Re- 

generation^ 


Part  III.         of  gracious  j^ffeSilons.  165 

generation,  ami  what  i^  the  Ohje<Sl  of  it.  I  have  fhown  that  the  im- 
mediate Objt(5l  of  it  is  the  fupream  Beauty  and  Kxcellcncy  of'  tlic 
Nature  of  divine  Things,  as  they  are  in  ihcnifelvcs.  And  this  is  a- 
greable  to  the  Scripture  :  The  Apf)ltlc  very  plainly  teache?  that  ii^- 
great  Thing  dilcovcred  by  fpiritual  Light,  and  underrtood  by  fpiiituai 
Knowledge,  is  the  Glory  oi  divine  Things,  2  Cor.  4.  3,  4,  But^f  . 
dur  Go  [pel  be  hid^  it  is  hid-  to  iSeni  that  are  loji  ;  in  ivhom  the  God  of  ihiJ 
IVorld  hath  blinded  the  A^itids  of  them  that  believe  not^  teji  the  'Light  of 
the  gloriousGofpel  ofChriJi^who  is  ihelmage  ofGod^Jlmuld Jhinc  unto  them  : 
together  with  Ver.  6.  For  God  who  cormnanded  the  Light  to  Jhine  enf 
of  Darkfufs^  hath  Jhine d  in  cur  Hearts^  to  give  the  Light  of  the  Knovj-^^ 
ledge  of  the  Glory  of  God  in  the  Face  of  Jefus  Chrift :  ■  And  Chap.  3^. 
18.  precseding.  But  we  all ^  tvith  open  Foce^  beholding  as  in  a  Glafs^ 
the  Glory  of  the  Lord,  are  changed  into  the  fame  Image  ^  from  Glory  to 
Glory,  even  as  by  the  Spirit  of  the  Lord.  And  it  mult  needs  be  fo,  fo» 
as  has  been  before  obferved,  the  Scripture  often  teaches  that  all  true 
Religion  fummarily  confifts  in  the  Love  of  divine  Things.  And 
therefore  that  Kind  of  Underftanding  or  Knowledge,  which  is  the 
proper  P'ounda'Jion  of  true  Religion,  muft  be  the  Knowledge  of  the 
Lovelinefs  of -divine  Things.  For  doubtlefs,  that  Knowledge  which  fs 
the  proper.  Foundation  of  Love,  is  the  Knowledge  of  Lovelinefs 
What  that  Beauty  or  Loveh'nefs  of  divine  Thmgs  is,  which  is  the  pro- 
per and  iffimediare  Object  of  a  fpiritual  Senfe  of  Mind,  was  fhewed 
under  the  laft  Head  infifted  on,  viz.  That  it  is  the  Beauty  of  their 
moral  Peifection.  Therefore  it  is  in  the  View  or  Senfe  of  this,  that 
fpiritual  Undcrftanding  does  more  immediately  and  primarily  confift-. 
And  indeed  it  is  plain  it  can  l>e  nothing  elfe  ;  for  (  as  has  been  fhewn  } 
there  is  nothing  pertaining  to  divine  Things  belides  the  Beauty  of 
their  moral  Excellency,  and  thofe  Properties  and  Qualities  of  divine 
Things  which  this  Beauty  is  the  Foundation  of,  but  what  natural 
Men  and  Devils  can  fee  and  know,  and  will  know  fully  and  clearly 
to  all  Eternity. 

From  what  has  been  faid,  therefore,  we  come  neceflarily  to  this 
Conclufion,  concerning  that  wherein  fpiritualL^ndcrftanding  confifls  ; 
■z'i'z.  That  it  confdts  in  a  Senfe  of  the  Heart,  of  the  fupream  Beauty  and 
Sweetnefs  of  the  Holinefs  or  moral  Pcrfe^ion  of  divine  Ihings,  tcgethei^ 
with  all  that  Difcerning  and  Knoivledge  of  Things  of  Religion,  that  de- 
pends upon,  and  flows  from  fuch  a  Senfe. 

Spiritual  Underftanding  confifts  primarily  \x\a  Sejife  of  Heart  of  that 
fpiritual  Beauty.  I  fay,  a  Senfe  of  Heart  ;  for  it  is  not  Speculation 
meerly  that  is  concerned  in  this  Kind  of  Underftanding  :  Nor  can 
there  be  a  clear  Diftin6lion  made  between  the  two  Faculties  of  Un- 
derftanding and  Will,  as  iid^ing  di(tin(£tly  and  feparately,  in  this  Mat- 
ter. When  the  Mind  is  fenfible  of  the  fweet  Beauty  and  Amiable- 
nefs  of  aThing,  That  implies  aSenfiblenels  of  Sweetnefs  and  Delight  in* 

M  2  the 


164  The  fourth  Sign  Part  III. 

the  Preftnce  of  the  Idea  of  it :  And  thisSenfiblenefs  of  theAmiablenefs 
or  Delightfulnefs  of  Beauty,  carries  in  the  veryNature  of  it,  the  Senfe 
of  the  Heart  ;  or  an  Effe(5l  and  ImpreiTion  the  Soul  is  the  Subjedl  of, 
a5>  a  Subftance  pofTefled  of  Tafte,  Inclination  and  Will. 

There  is  a  Diflindlion  to  be  made  between  a  meer  notional  Under- 
Jlandingy  wherein  the  Adind  only  beholds  Things  in  the  Exei-cife  of  a 
fpeculative  Faculty  ;  and  the  Senfe  of  the  Hearty  wherein  the  Mind 
don't  only  y/>^f«/rt/j  and  behold^  h\il  relifhcs  2Lnd  feels.  That  Sort  of 
Knowledge,  by  wkich  a  Man  has  a  fi-^nfible  Perception  of  Aniiable- 
nefs  and  Loathfomcnefs,  or  of  Sweemefs  and  Naufeoufnefs,  is  not  juft 
the  fame  Sort  of  Knowledge  witii  that,  by  which  he  knows  what  a 
Triangle  is,  and  what  a  Square  is.  The  one  is  meer  fpeculative 
Knowledge ;  the  other  fenfibleKno wledge,  in  which  more  than  the  meer 
Intellect  is  concerned  ;  the  Heart  is  the  proper  Subjedl  of  it,  or  the 
Soul  as  a  Being  that  not  only  Beholds,  but  has  Inclination,  and  is 
pleaf9d  or  difpleafed.  And  yet  there  is  the  Nature  of  Inftru<Slion  in 
it  ;  as  he  that  has  perceived  the  fweet  Tafte  of  Honey,  knows  much 
more  about  it,  than  he  who  hiis  only  looked  upon  and  felt  of  it. 

The  Apoftle  fcems  to  make  a  Diftinilion  between  meer  fpecula- 
tive Knowledge  of  the  Things  of  Religion,  and  fpiritual  Knowledge, 
in  calling  that  the  Form  of  Knowledge.,  and  of  the  Truth  ;  Rom.  2.  20. 
IVhich  haji  the  Forrn  of  Knowledge .,  and  of  the  Truth  in  the  Laiu.  The 
Latter  is  often  reprefented  by  relifhing,  fmelling,  or  tafting. ;  2  Cor, 
2.  ,14.  Now  Thanks  be  to  God.,  which  alvjays  caufeth  us  to  triumph  in 
Chriji  Jefus^  and  maketh  manfejl  the  Savour  of  his  Knozvledge^  in  every 
Place,  Mattb.  16.  23.  Thou  favour efl  not  the  Things  that  be  cf  Gody 
but  thofe  Thi}igs  that  be  of  Men.  i  Pet.  2.  2.  3.  As  new  born  Babes ^ 
defire  thefmcere  Milk  of  the  IVord^  that  ye  may  grow  thereby  ;  iffo  be  ye 
have  tafted  that  the  Lord  is  gracious.  Cant.  !•  3.  Becaule  of  the  %2i~ 
VOMX  of  thy  good  Ointments.,  thy  Name  is  as  Ointment  poured  forth; 
therefore  do  the  Virgins  love  thee  ;  compared  with  i  John  2.  20.  But 
yc  have  an  Uii6lion  from  the  holy  One.,  and  ye  knew  all  i bings. 

Spiritual  UnderftanMing  pr;>/2^r//y  coiililts  in  this  Senfe^  or  Tafle  of 
ihe  moral  Beauty  of  divine  Things  ;  fo  rhat  no  Knowledge  can  be  called 
Spiritual,  any  further  ihan  it  arifes  from  this,  and  has  this  in  it.  But 
fecondarily.,  it  includes  all  that  Difcerning  and  Knowledge  of  Things  of 
Religion.,  which  depends  upon.,  and  flows  from  (uch  a  Senfe. 

VVheii  the  true  Beauty  and  Amiablcnefs  of  the  Holinefs  or  true 
Tioral  Good  that  is  in  divine  Tilings,  is  dtfcovercd  to  the  Soul,  it  as 
It  were  opens  a  new  World  to  it*s  View.  This  Ihcws  the  Glory  of 
all  the  PcrfctSlions  of  God,  and  of  every  Thiiiij  appertaining  to  the 
divine  Being  :  For,  as  was  obfervcd  before,  the  Beauty  of  all  arifes 
from  God's  moral  Perfection.  Tiiis  fhews  the  Glory  of  all  God's 
Works,  both  of  Creation  and  Providence  :  For  'tis  the  fpecial  Glory 
of  ihem,  that  God's  HvUncfs,  Righteoufnefs,  Faithfulnels  and  Good- 

nefs 


\ 


Part  III.  oj  gracioiii  Affections.  165 

aefs  are  fo  manlfefted  in  them  ;  and  without  thefe  moral  Pcrfcflion?, 
there  would  be  no  Glory  in   that  Power  and   Skill   with  wliich  they 
are  wrought.     The  eloritying  of  God's  moral  Perfections,  is  the  fpc* 
cial  End  of  all  the  Works  of  God's  Hands.     By    this  Senfe  of  thr 
moral    Beauty  of  divine   Things,    is    underftood  the  Sufficiency    of 
Chrift  as  a  Mediator  :  For  'tis  only  by  the   Difcovery  of  the  Beauty 
of  the   moral  Perfection    ofChrilt,    that  the   Believer  is  let    into  tiie 
Knowledge  of  the  Excellency  of  his  Perfon,  (o  as  to  know  any  Thing 
more  of  it  than  the  Devils  do  :   And  'tis   only  by  the  Knowledge   of 
the  Excellency  of  Chrift's  Perfon,  that  any  know  his  Sufficiency  as  a 
Mediator;  for  the  latter  depends  upon,   and  arifes  from  the  former. 
'Tis  by  feeing  the  Excellency  of  Chrid's  Perfon,  that  the  Saints   arc 
made  fenfible  of  the  Precioufncfs  of  his  B'ood,  and  it's  Sufficiency   to' 
attone  for   Sin  :   For   therein   confifts    the   Precioufnefs   of   Chrift'V 
Blood,  that  'tis  the  Blood  of  fo  excellent  and  amiable  a  Perfon.    And 
on  this  depends  the  Meritorioufnefs  of  his  Obedience,  and  Sufficiency 
and  Prevalence  of  his  Interceffion.     By  thisSight  of  the  moral  Beauty 
of  divine  Things,  is   feen    the  Beauty  of  the  Way  of  Salvation  by 
Chrift :   For  that  confifts  in  the  Beauty  of  the  moral   Perfections  of 
God,  which  wonderfuUv  ftiines  forth  in  every  Step  of  this  Method  ot 
Salvation,  from  Beo;inning;  to  End.     Bv   this  is  feen   the   Fitnefs  and 
Suitablenefs  of  this  Way  :   For  this  wholly  confifh  in   its  Tendency 
to  deliver  us  from  Sin  and  Hell,    and  to   bring  us  to  the  Happinefs 
which  confifts  in  the  Pofleffion  and  Enjoyment  of  moral  Good,   in  a 
Way  fweetly  agreeing  with  God's  moral  Perfections.      And  in   the 
Way's  being  contrived  (o  as  to  attain  thefe  Ends,  confifts  the  excel- 
lent W^ifdom  of  that  Way.     By  this  is  feen  the  Excellency  of  the 
Word  of  God  :  Take  away  all  the  moral  Beauty   and   Sweetnefs  in 
the  Word,  and  the  Bible  is  left  wholly  a  dead  Letter,  a  dry,  lifelefs, 
taftelefs  Thing.     By  this  is  feen  tlie  true  Foundation  of  our   Duty  ; 
the  Worthinefs  of  God  to  be  fo  eftcem'd,  honour'd,  lov'd,  fubmitted 
to,  and  ferv'd,  as  he  requires  of  us,  and  the  Amiablenefs  of  the  Du- 
ties themfelves  that  are  required  of  u*;.      And  by  this  is    feen  the  true 
Evil  of  S'n  :   For  he  who  fees  the  Beauty  of  Holinefs,    muft  necei]"a- 
rily  fee  the  Hatefulncfs  of  Sin,  itsContrary.     By  this  Men  underftand 
the  true  Glory  of  Heaven,  which   confifts   in  the  Beauty  and  Happi- 
ncfs  that  is  in  Holinefs.      ]iY  this  is  feen  the  Amiablenefs  and  Happi- 
ncfs  of  both  Saints  and  Angels.     He  that  fees  the  Beauty  of  Holinefs, 
or  true  moral  Good,  fees  the  greateft  and   moft  important  Thing  in 
the  World,  which  is  the  Fulnefs  of  all  Things,  without  which  all  the 
World  is  empty,   no  better  than  nothing,  yea,   worfe  than  nothing. 
Unlefs  this  is   feen,  nothing    is  feen,    that  is  worth   the  Seeing :  For 
there  is  no  other  true  Excellency  or  Beauty.     Unlefs  this  be  under- 
ftood, nothing  is  underftood,  that  is   worthy  of  the  Exercife  of  the 
noble  Faculty  of  Underftanding.     This  is  the  Beauty  of   the  Ciod- 

M  3  h^d. 


1 66  7 he  fourth  Sign    .  Part  IIL 

head,  and  the  Divinity  of  Divinity,  (if  I  may  fo  fpeak)  the  Good  of 
the  infinite  Fount.iin  of  Good  \  without  which  God  himfelf  (if  that 
were  poiTiblc  to  be)  would  be  an  infinite  Evil;  Without  which,  we 
our  felves  had  better  never  have  been  j  and  without  wliich  there  had 
better  have  been  no  Being.  He  therefore  in  EfFc(Sl  knows  nothing, 
that  knows  not  this ;  His  Knowledge  is  but  the  Siiadow  of  Know- 
ledge, or  the  Form  of  Knowledge,  as  the  ApolUe  calls  it.  Well 
therefore  may  the  Scripture  reprefcnt  thofe  who  arc  deftitute  of  that 
fpiritual  Scnfc,  by  which  is  perceived  the  Beauty  of  Holinefs,  as  to- 
tally blind,  deaf  and  fcnfelcfs,  yea  dead.  And  well  may  Regenera- 
tion, in  which  this  divine  Senfe  is  given  to  the  Soul  by  its  Creator, 
be  reprefcnted  as  opening  the  blind  Eyes,  and  raifing  the  Dead,  and 
bringing  a  Perfon  into  a  nevv  World.  For  if  what  has  been  faid  be 
confider'd,  it  will  be  manifeft,  that  when  a  Perfon  has  this  Senfe  and 
Knowledge  given  him,  he  will  view  nothing  as  he  did  before  ;  tho' 
before  he  knew  all  Things  after  the  Flejh^  yet  henceforth  he  will  know 
them  fo  no  more  ;  and  he  is  become  a  new  Creature ^  eld  Things  are  paji 
aivay^  behold  all  Things  are  become  new  ;  agreeable  to  2  Cor.  5.  16,17. 

And  befides  the  Things  that  havC  been  already  mentioned,  there 
arifes  from  this  Senfe  of  fpiritual  Beauty,  all  true  experimentalKnow- 
ledge  of  Religion;  which  is  of  itfelr,  as  is  were  a  newVVorld  of  Know- 
ledge. He  that  fees  not  theBeauty  ofHulinefs, knows  not  what  one  of  the 
Graces  of  God's  Spirit  is  ;  he  is  dcltitute  of  anv  Idea  or  Conception 
of  all  gracious  Excrcifes  of  Soul,  and  all  holy  Comforts  and  Delights, 
and  all  EfFccls  of  the  faving  Influences  of  the  Spirit  of  God  on  the 
Heart  :  And  fo  is  ignorant  of  the  greateft  Works  of  God,  the  moft 
important  and  glorious  EfFtcfls  of  hi';  Power  upon  the  Creature  : 
And  alfo  is  wholly  ignorant  of  the  Saints  as  Saints  ;  he  knows  not 
what  they  are  :  And  in  EfFi.61  is  ignojant  of  the  whole  fpiritual 
World. 

Things  being  thu?,  it  phiinly  appears,  that  God's  implanting  that 
fpiritual  fupernatural  Senfe  which  has  been  fpoken  of,  makes  a  great 
Change  in  aMan.  And  were  it  not  for  the.  very  imperfedl  Degrec,in 
•vvhich  this  Seiiic  is  commonly  given  a,t  firit,  or  the  fmall  Degree  of 
this  glorious  Light  that  ti;It  dawns  upon  the  Soul  ;  the  Change  made 
hy  tiiis  fpiritual  Opening  of  the  Eyes  in  Converfion,  would  be  much 
greater,  and  more  remarkaWc,  every  Way,  than  if  a  Man,  who  had 
been  born  Blmd,  and  with  only  the  other  four  Senfes,  (hould  conti- 
nue fo  a  long  Time,  and  then  at  once  lliould  have  the  Senfe  of  feeing 
/mpartcd  ,to  him,  in  the  midft  of  the  clear  Light  of  the  Sun,  difcover- 
•  ing  a  World  of  vifiblc  Ob)c£is.  For  tho'  Sight  be  more  noble  than 
any  of  the  other  external  Senfes  ;  yet  this  fpiritual  Senfe  which  has 
hccn  fpoken  of,  h  infinitely  more  noble  than  that,  or  any  other  Prin- 
<:ipie  of  Difccrning  that  a  Man  naturally  has,  and  the  Objc<?t  of  this 
S'jnfc  iniinitcly  greater  and  more  important. 

This 


ParT'III.  of  gracious  AffeBiom,  167 

This  Sort  of  Underftanding  or  Knowledge  is  that  Knowledge  of 
divine  Things  from  whence  all  truly  gracious  Afrc<5lions  do  proceed  : 
By  which  therefore  all  AfFc(5lions  arc  to  be  tried.  Thofe  Afftdtions 
that  arife  wholly  from  any  other  Kind  of  Knowledge,  or  do  rtfult 
from  any  other  Kind  of  Apprchenlions  of  Mind,  are  vain,  f 

From  what  has  been  faid  may  be  learn'd  wherein  the  moft  eflentiil 
Difference  lies  between  that  Light  or  Underftanding  which  is  given 
by  the  common  Influences  of  the  Spirit  of  God,  on  the  Hearts  of  na- 
tural Men,  and  that  faving  Inftruction  which  is  given  to  the  Saints. 
The  Latter  primarily  and  moft  eflentially  lies  in  beholding  the  holy 
Beauty  that  is  in  divine  Things  ;  which  is  the  only  true  moral  Good, 
and  which  the  Soul  of  fallen  Man  is  by  Nature  totally  blind  to.     The 


"  Take  Heed  of  contenting  your  felves  with  every  Kind  of 
'  Knowledge.  Do  not  worfhip  evervlmage  of  your  ownHeads  ; 
'*  efpecially  you  that  fall  fhort  of  Truth,  or  the  Knowledge  of 
"  it.  For  when  you  have  fome,  there  may  be  yet  that  want- 
''  ing,  which  may  make  you  fmccre.  There  are  many  Men 
"  of  great  Knowledge,  able  to  teach  themfelves,  and  others 
''  too  ;  and  yet  their  Hearts  are  unfound.  How  comes  this  to 
''  pafs  ?  Is  it  becaufe  they  have  fo  much  Light  ?  No  ;  but  be- 
'•  caufe  they  want  much.  And  therefore  content  not  your 
"  felves  with  every  Knowledge.  There  is  fome  Knowledge 
"  which  Men  have  by  theLight  of  Nature,  (  which  leaves  them 
'*  without  Excufe  )  from  the  Book  of  Creation  ;  fome  by 
"  Power  of  Education  ;  fome  bv  the  Light  of  the  Law,  where- 
"  by  Men  know  their  Sin  and  Evils  ;  fowie  by  the  Letter  of 
"  the  Gcfpel  ;  and  fo  Men  may  know  much,  and  fpeak  well  ; 
"  and  fo  in  feeing,  fee  not ;  fome  by  the  Spirit,  and  may  fee 
"  much,  fo  as  to  prophecy  in  Chirft's  Name,  and  yet  bid  de- 
'<  part;  Matth.  7.  Now  there  is  a  Light  of  Glory  ^  whereby 
''  the  Eleft  fee  Things  in  another  Manner:  To  tell  you  how, 
"  they  cannot :  It's  the  Beginning  of  Light  in  Heaven  :  And 
"  ihj  fame  Spirit  that  fills  Chrift,  filling  their  Minds,  that  they 
"  know,  by  this  anointing,  all  Things:  Wliich  if  ever  you 
"  have,  you  muft  become  Babes  and  Fools  in  your  own  Eyes. 
*'  God  will  never  write  his  Law  in  your  Minds,  'till  all  the 
*'  Scribblings  of  it  are  blotted  out.  Account  all  your  Know- 
'*  ledge  Lofs  for  the  Gaining  of  this.  'Tis  fad  to  fee  many  a 
"  Man  pleafing  himfelf  in  his  own  dreaming  Dclufions  ;  yet 
'«  the  poor  Creature  in  feeing,  fees  not ;  which  is  God's  heavy 
<'  Curfe  upon  Men  under  greateft  Means,  and  which  lays  all 
«<  wafte  and  dcfolate/'     5/?^;)^r^'s  Parable,  Part  I,  p.  147- 

M  4  Former' 


1 68  "Doe  fourth  Sign  Part.  IIL 

Former  confifts  ohly  in  a  further  Underftanding,  thro'  the.Afliftance 
of  natural  Principles,  of  thofcThings  which  Men  may  know,  in  feme 
Meafure,  by   the   alone  ordinary  Kxcrcife  of  their  Faculties.     And 
this  Knowledge  conhlts  only  in  the  Knowledge  of  thofe  Things  per- 
taining to  Religion,  which  are  «<3/«r^/.     Thus  for  Inftance,  \vl  thofe 
Awakenings  and   Convictions   of  Confcience,   that  natural  Men  are 
often  fubje6l  to,  the  Spirit  of  God   gives  no  Knowledge  of  the  true 
moral  Beauty  which  is   in  divine  Things  ;  but  only  allKts  the  Mind 
to  a  clearer  Idea   of  the   Guilt  of  Sin,  or  it's  Relation    to  a  Punifh- 
ment,  and  Connection  with  the  Evil  of  Suffcrmg  (  without  any  Sight 
of  it's  true  moral  Evil,  orOdioufnefs  as  Sin)   and  a  clearer  Idea  of  the 
natural  Perfcdtions  of  God,  wherein  confifts,  not  his  holy  Beauty  and 
Glory,  but  his  awful  and  terrible  Greatnefs.     'Tis  a  clear   Sight  of 
this,  that  will  fully  awaken  the  Confciences  of  wicked  Men   at  the 
Day  of  Judgment,  without  any  fpiritual  Light.      And  'tis  a  lefTer  De- 
gree of  the  fame,  that  awakens   the   Confciences  of  natural   Men, 
without  fpirhual  Lights  in  this  World.     The  fame  Difcoveries  are  in 
fome  Meafure  given  in  the  Confcience    of  an  awakened  Sinner  in 
this  VVoild,  which  will  be  given  more  fully  in    the   Confciences   of 
Sinners  at  the  Day  of  Judgment.     The  fame  Kind  of  Sight  or  Ap- 
prchenfion  of  God,  in  a  Idler  Degree,  nhakes  awakened  Sinners  in 
this  World,  fenlible  of  the  dreadful  Guilt  of  Sin,  againft  fo  great  and 
terrible  a  God,  and  fenfiblc  of  it's   amazing   Punifliment,    and  fills 
'cni  with  fearful  Appreheniions  of  divine  Wrath  ;  that  will  thorough- 
ly convince  all  wickediMcn,of  the  infinitely  dreadfulNature  &GuiIt  of 
Sin,   and  aftonifh  'em  with   Appreheniions   of  Wrath,   when  Chriit 
fliali  come  in  the  Glory  of  his  Power  and  Majelly,   and  every  Eye 
/hall  fee  him,  and  all  the  Kindreds  of  the  Earth  fliall  wail  becaufe  of 
him.     And  in  tfiofe  common   Illuminations,    which  arc   fometimes 
given  to  natural  Men,  exciting  in   them  fome  Kind  of  religious  De- 
lire,  Love  and  Joy,  the  Mind  is  only  alTifted  to  a  clearer  Apprehen- 
iion  of  the  w^/«r<7/ G'W  that  is  in  divine  Things.     Thus  fometimes, 
under  common  Illuminations,  Men  are   raifed  with  the  Ideas  of  the 
natural  Go  d  that  is  in  Heaven  ;  as  it's  outward   Glory,    it's  Fafe, 
it's  Honour  and  Advancement,  a  being  there  the  Objects  of  the  high 
Favour  of  God,  &  the  greatRefpedl  of  Men  &  Angels, ^V.     So  there 
are  many  Things  exhibited  in  the  Gofpcl,  concerning  God  and  Chrift, 
2nd  the  Way  of  Salvation,  that  have  a  natural  Good  in  them,  which 
luits  the  natural  Principle  of  Self-love.     Thus  in  that  great  Goodnofs 
of  God  to  Sinners,  and  the  wonderful  dying  Love  of  Chrift,  there  is 
a  natural  Ciood,  which  all   Men   love,   as  they  love   themfelves;  as 
well  as  a  fpiritual  and  holy  Beauty,   which  is  {^t'd  only  by  the  Rege- 
nerate.      Therefore    there  are    many  Things  appertaining    to   the 
Word  of  God's  Grace  delivered  in   the  Gofpcl,  which  may  caufe 
natural  Men,  wh'jn  they  hear  it,   anon  with  Joy  to  receive  it.     All 

that 


Part  III.  of  gracious  AffcBio?is,  169 

that  Love  which  natural  Men  have  to  God,  and  Chrift,  and  chriftian 

Vertucs,  and  good  Men,  is  not  from  any  Sight  of  the  Amiablenefs 
of  the  H(^linefs,  or  true ///i^rrt/Kxcellency  of  thefe  Things  j  but  only 
for  the  fake  of  the  rn^lural Good  tliere  is  in  them.  All  natural  Men's 
Hatred  of  Sin,  is  as  much  from  Principles  of  Nature,  as  Men's  Ha- 
tred of  a  Tyger  for  his  Rapacioufnefs,  or  their  Averfion  to  a  Serpent 
for  his  Poifon  and  Hurtfulnefs  :  And  all  their  Love  of  chriftian  Ver- 
tue,  is  from  no  higher  Principle  than  their  Love  of  a  Man's  good 
Nature,  which  appears  amiable  to  natural  Men  ;  but  no  othcrwife 
than  Silver  and  Gold  appears  amiable  in  the  Eyes  of  a  Merchant,  or 
than  tlie  Blacknefs  of  the  Soil  is  beautiful  in  the  Eyes  of  the  Farmer. 

From  what  has  been  fiiid  of  the  Nature  of  fpiritual  Underftanding, 
it  appears  that  fpiritual  Underftanding  docs  not  conlift  in  any  new 
doctrinal  Knowledge,  or  in  having  fuggcfted  to  the  Mind  any  new 
Propofition,  not  before  read  or  heard  of:  For  'tis  plain  that  this  fug- 
gerting  of  new  Propofitions,  is  a  Thing  entirely  diverfe  from  giving 
tlie  Mind  a  new  Taite  or  Relifh  of  Beauty  and  Sweetnefs.  f  'Tis 
alfo  evident  that  fpiritual  Knowledge  does  not  conlilt  in  any  new 
dodliinal  Explanation  of  any  Part  of  the  Scripture;  for  ftill,  this  is 
but  doctrinal  Knowledge,  or  the  Knowledge  of  Propofitions  ;  the 
doctrinal  explaining  of  any  Part  of  Scripture,  is  only  giving  us  to  un- 
der ftand,  what  are  the  Propofitions  contain'd  or  taught  in  that  Part 
of  Scripture. 

Hence  it  appears,  that  \he  fpiritual  Uuderjianding  of  the  Scripture, 
don't  confilt  m  opening  to  the  Mind  the  myftical  Meaning  of  the 
Scripture,  in  it's  Parables,  Types  and  Allegories  ;  for  this  is  only  a 
dodfrinal  Explication  of  the  Scripture.  He  that  explains  what  is 
meant  by  the  ftony  Ground, and  the  Seed's  fpringing  up  fuddenly,and 
quickly  withering  away,  only  explains  what  Propofitions  or  Dodlrines 
are  taught  in  it.  So  he  that  explains  what  is  typified  by  Jacol>'^ 
Ladder,  and  the  Angels  of  God  afcending  and  defcending  on  it,  or 
what  was  typified   by  JoJJma'^  leading   Ijrael  through   Jordan,  only 


t  Calvin,  in  his  Inftitutions,  Book  L  Chap.  ix.  §  i.  fays,  *'  It 
"  is  not  the  Office  of  the  Spirit  that  is  promifed  us,  to  make 
^'  new  and  before  unheard  of  Revelations,  or  to  coin  fome  new 
«'  Kind  of  Dodrine,  v/hich  tends  to  draw  us  away  fro/n  the 
''  received  Do6lrine  of  the  Gofpel  ;  but  to  feal  and  confirm  to 
•'  us  that  very  Dodrine  which  is  by  the  Gofpel.".  And  in 
the  fame  Place  he  fpeaks  of  fome,  that  in  thofe  Days  maintain'd 
the  contrary  Notion,  pretending  to  he  immediately  led  by  the  Spirit, 
as  Ferfons  that  were  governed  by  a  moj]  haughty  Self-conceit  ;  and 
not  fo  properly  to  be  looked  upon  as  only,  labouring  under  a  Mijlake,  ai 
driven  by  a  Sort  of  raving  Madnef, 

no 


ijo  7he  fourth  Sign  Part  III. 

{hews  what  Propofitions  are  hid  in  thefe  PaJfTages.  And  many  Men 
can  explain  thefe  Types,  who  have  no  fpiritual  Knowledge.  'Tis 
po/Iible  that  a  Man  might  know  how  to  interpret  all  the  Types, 
Parables,  Enigmas,  and  Allegories  in  the  Bible,  and  not  have  one 
Beam  of  fpiritual  Light  in  his  Mind  ;  becaufe  he  mayn't  have  the 
lead  Degree  of  that  fpiritual  Senfe  of  the  holy  Beauty  of  divine 
Things  which  has  been  fpoken  of,  and  may  fee  nothing  of  this  Kind 
of  Glory  in  anyThing  contained  in  any  of  thefcA4yfieries,or  any  other 
Part  of  the  Scripture.  'Tis  plain,  by  what  the  Apoftle  fays,  that  a 
Man  might  underftand  all  fach  Myf^eries,  and  have  no  faving  Grace  ; 
I  Cor.  13.  1.  y^nd  tho*  I  have  the  Gift  of  Prophecy^  and  underfiarid  all 
Myjleries^  and  all  Knowledge^  and  have  not  Charity^  it  prcfteth  me  no- 
thing. They  therefore  are  very  foolifh,  who  are  exalted  in  an  O- 
pinion  of  their  own  fpiritual  Attainments,  from  Notions  that  come 
into  their  Minds,  of  the  myftical  Aieaning  of  thefe  and  thofe  PalTages 
of  Scripture,  as  tho*  it  was  a  fpiritual  Underftanding  of  thefe  Pailages, 
immediately  given  'em  by  the  Spirit  of  God,  and  hence  have  their 
Affcdions  highly  raifed  :  And  what  has  been  faid  fhews  the  Vanity 
of  fuch  AfFefitions. 

From  what  has  been  faid,  it  is  alfo  evident,  that  it  is  not  fpiritual 
Knowledge,  for  Perfons  to  be  informed  of  their  Duty,  by  having  it 
immediately  fuggefted  to  their  Minds,  that  fuch  and  fuch  outward 
Actions  or  Deeds  are  the  Will  of  God.  If  we  fuppofe  that  itis  truly 
God'sManner  thus  to  fignify  hisWill  to  hisPeople.by  immediate  inward 
Suggeftions,  fuch  Suggeftions  have  nothing  of  the  Nature  of  fpiritua 
Litrht.  Such  Kind  of  Knowledge  would  only  be  one  Kind  of  doc- 
trinal Knowledge:  A  Propofition  concerning  the  Will  of  God,  is  as 
properly  a  Do6trine  of  Religion,  as  a  Propofition  concerning  the  Na- 
ture of  God,  or  a  Work  of  God  :  And  an  having  either  of  thefe 
Kinds  of  Propofitions,  or  any  other  Propoiition,  declared  to  a  Man, 
either  by  Speech,  or  inward  SuggefHon,  differs  valtly  from  an  having 
the  holy  Beauty  of  divine  Things  manifeited  to  the  Soul,  wherein 
ipiritual  Knowledge  does  moft  elfentially  confift.  Thus  there  was 
no  fpiritual  Light  in  Balaam  ;  tho'  he  had  the  Will  of  God  immedi- 
ately fuggeited  to  him  by  the  Spirit  of  God  from  Time  to  Time, 
..oDcerning  the  Way  that  he  (hould  go,  and  what  he  fhould  do  and 
fay. 

'Tis  manifeft  therefore,  that  a  being  led  and  directed  in  this  Man- 
ner, is  not  that  holy  and  fpiritual  Leading  of  the  Spirit  of  God,  which 
h  peculiar  to  the  Saints,  and  a  diftinguifhing  Mark  of  the  Sons  of 
God,  fpoken  of  Rom.  8.  14.  For  as  many  as  are  led  by  the  Spirit  of 
God,  are  the  Sons  of  God.  Gal.  5.  18.  But  if  \e  bi  led  by  the  Spirit y 
%e  art  not  undfr  the  Law- 
^  And 


Part  III.  of  gracious  Affedlions.  171 

And  if  PeiTons  have  the  Will  of  God  concerning  their  A6lion», 
fuggeltcd  to  them  by  fome  Text  of  Scripture,  fuddcnly  and  extraor- 
dinarily brought  to  their  Minds,  which  Text,  as  the  Words  Ly  in  the 
Bible  before  they  came  to  tiieir  Minds,  related  to  the  Adion  and  Be- 
haviour of  fome  other  Perfon,  but  they  fuppofe,  as  God  fcnt  tl;c 
^Vo^ds  to  them,  he  intended  fomething  further  by  them,  and  meant 
fuch  a  particular  Aib'on  of  theii's  ;  I  fay,  if  Perfons  fhould  have  the 
Will  of  God  thus  fuggefted  to  *em  with  Texts  of  Scripture,  it  alters 
not  the  Cafe.  The  Suggertion  being  accompanied  with  an  apt  Text 
of  Scripture,  don't  make  the  Suggeltion  to  be  ot  the  Nature  of  fpiri- 
tual  Inlhuclion.  As  for  In(hnce,  If  a  Perfon  in  New- E?igla7id^  on 
fome  Occifion,  were  at  a  Lofs  whether  it  wa^  his  Duty  to  go  into 
fome  popish  or  heathenifli  Land,  where  he  was  like  to  be  expofed  to 
many  Difficulties  and  Dangers,  and  (liould  pray  to  God  that  he 
would  fhew  him  the  Way  of  his  Duty  ;  and  after  earneft  Prayer, 
fliould  have  thofe  Words  which  God  fpake  to  Jacoh^  Gen.  46.  Sud- 
denly and  extraordinarily  brought  to  his  Mind,  as  if  they  were  fj^)- 
ken  to  him  ;  Fear  not  to  go  down  into  Egypt  ;  and  I  ivill  go  "with  thee  ; 
and  I  will  alio  Jure  ly  bring  thee  up  again.  In  which  Words,  tho'  as 
they  lay  in  the  Bible  before  they  came  to  his  Mind,  they  related  only 
to  Jacobs  and  his  Behaviour  ;  yet  he  fuppofes  that  God  has  a  furthei* 
Meaning,  as  they  were  brought  and  applied  to  him  ;  that  thus  they 
are  to  be  underftood  in  a  new  Senfe,  that  by  Egypt  is  to  be  underftood 
this  particular  Country  he  has  in  his  Mind,  and  that  the  A£lion  in- 
tended is  his  going  thither,  and  that  the  Meaning  of  the  Promife  is 
that  God  would  bring  him  back  into  New- EngUvul  again.  There  is 
nothing  of  the  Nature  of  a  fpintual  or  gracious  Leadinp,  of  the  Spirit 
in  this  ;  for  there  is  nothing  of  the  Nature  of  fpiritual  Underftanding 
in  it.  Thus  to  underftand  Texts  of  Scripture,  is  not  to  have  a  fpiri- 
tual Underltanciing  of  them.  Spiritually  to  underitand  the  Scripture, 
is  rightly  to  underliand  what  ii  in  the  Scrijiturc,  and  what  was  in  it 
before  it  was  underftood  :  'Tis  to  underftand  rightly,  what  u fed  to  be 
contained  in  the  Meaning  of  it  ;  and  not  the  making  a  new  Meaning. 
When  the  Mind  is  enlighten'd  fpiritually  and  rightly  to  underftand 
the  Scripture,  it  is  enabled  to  fee  That  in  the  Scripture,  which  before 
was  not  feen,  by  Reafon  of  Blindnefs.  But  if  it  was  by  Re«fon  of 
Blindnefs  ;  that  is  an  Evidence  that  the  fame  Meaning  was  in  it  be- 
fore ;  otherwife  it  would  have  been  no  Blindnefs  not  to  fee  it :  'Tis 
no  Blindnefs  not  to  fee  a  Meaning  which  is  not  there.  Spiritually 
enlightening  the  Eyes  to  underftand  the  Scripture,  is  to  open  the  Eyes, 
Pfal.  119.  18.  Open  thou  mine  Eyes,  that  I  may  belaid  wondrous  Ihings 
out  oj  thy  Law  •;  which  argues  that  the  Reafon  why  the  fame  was  not 
feen  in  the  Scripture  before,  was  that  the  Eyes  were  Jhuty  which 
would  not  be  tl.^.e  Cafe,  if  the  Meaning  that  is  now  underftood  was 
not  there  before,  but  is  now  newly  added  to  the  Scripture,  by  the 

Manner 


172  "The  fourth  Sign  Part  III. 

Manner  of.  the  Scripture's  coming  to  my  Mind.  This  making  a 
new  Meanine:  to  the  Scripture,  is  the  fame  Thing  as  making  a  new 
Scripture  :  It  is  properly  adding  to  the  Word  ;  which  is  threatned 
with  fu  dreadful  a  Curfc.  Spiritually  to  undcrftand  the  Scripture,  is 
to  have  the  Eyes  of  the  Mind  open'd,  to  behold  the  wonderful  fpiri- 
tual  Excellency  of  the  glorious  Things  contain'd  in  the  true  Mean- 
ing of  it,  and  that  always  were  contain'd  in  it,  ever  fince  it  was  writ- 
ten ;  to  behold  the  amiable  and  bright  l\Ianifc{tations  of  the  divine 
Perfeftions,  and  of  the  Excellency  and  Sufficiency  of  Clirilt,  and  the 
Excellency  and  Suitablenefs  of  the  Way  of  Salvation  by  Chriit,  and 
the  fpiritual  Glory  of  the  Precepts  and  Promifes  of  the  Scripture,  d^V. 
VVh.ch  Things  are,  and  always  were  in  the  Bible,  and  would  have 
been  feen  before,  if  it  had  not  been  for  Blinunefs,  without  having 
any  new  Senfe  added  by  the  Words  being  fent  by  God  to  a  particu- 
lar Perfon,  and  fpoken  anew  to  him,  with  a  new  Meaning. 

And  as  to  a  gracious  Leading  of  the  Spirit^  it  confifts  in  two  Things  ; 
partly  in  injlrutlhig  a  Perfon  in  his  Duty  by  the  Spirit,  and  partly  in 
powerfully  'mduc'wg\\\x?L  to  comply  with  that  Inllru(^ion.  But  fo  far 
as  the  gracious  Leading  of  the  Spirit  lies  in  Inltruc^ion,  it  conlifts  in 
a  Perfon's  being  guided  by  a  fpiritual  and  diitinguifhingTafte  of  that 
which  has  in  it  true  moral  Beauty.  I  have  fliewn  that  fpiritual 
Knowledge  primarily  confifts  in  a  Tafle  or  Relifli  of  the  Amiablenefs 
and  Beauty  of  that  which  is  truly  good  and  holy  :  This  holy  Relifh 
is  a  Thing  that  difcerns  and  diitinguifhes  between  Good  and  Evil, 
between  holy  and  unholy,  without  being  at  the  Trouble  of  a  l^ain 
ofReafoning.  As  he  who  has  a  true  Relifh  of  external  Beauty, 
knows  what  is  beautiful  by  looking  upon  it  :  He  (tands  in  no  need  of 
a  Trainof  Reafoning  about  the  Proportion  of  the  Eeatures,  in  order 
to  determine  whether  that  which  he  fees  be  a  beautiful  Countenance 
or  no  :  He  needs  nothing,  but  only  the  Glance  of  his  Eye.  He  who 
has  a  rectified  mufical  Ear,  knows  whether  the  Sound  he  hears  be 
true  Harmony  :  He  don't  need  firft  to  be  at  the  Trouble  of  the  2lea- 
fonings  of  a  Mathematician,  about  the  Proportion  of  the  Notes.  He 
that  has  a  rcdtificd  Palate,  knows  what  is  eood  Eood,  as  foon  as  he 
taftes  it,  without  the  Reafoning  (*f  a  Ph)fician  about  it.  There  is  a 
holy  Beauty  and  Sweetnefs  in  Words  and  A6fions,  as  well  as  a  natu- 
ral Beauty  in  Countenances  and  Sounds,  and  Sweetnefs  in  Food  ; 
Job  12.  II.  Doth  not  the  Ear  try  IVords^  and  the  Month  tajh  his 
Meat.  'When  a  holy  and  amiable  Action  is  fuggelled  to  the  Tho'ts 
^"i^  a  holy  Soul  ;  that  Soul,  if  in  the  lively  J-^xercife  of  it's  fpiritual 
Tafte,  at  once  fees  a  Beauty  in  it,  and  fo  inclines  to  it,  and  clofes 
with  it.  On  the  Contrary,  if  an  unworthy  unholy  A£tion  be  fug- 
•jcltcd  to  it,  it's  fandlihcd  Eye  fees  no  Jkauty  in  it,  and  is  not  pleafed 
with  it  ;  it's  fanctified  Tafte  reliflics  no  Sweetnefs  in  it,  but  on  the 
contrary,  it  is  naufeous  to  it.     Yea  it's  holy  'laltc  and  Appetite  leads 

it 


Part  III.  cf  gracious  Aff'eBwis.  17^ 

it  to  think  of  That  which  is  truly  Iove]v,and  naturally  fuggcfts  It  ;  as 
a  healthy  Taftc  jiiKJ  Appetite  naturally  fuggcfts  the  IJea  of  it's  proper 
C)bjc61:.  'I'hus  a  holy  Pcrfon  is  led  by  the  Spirit,  as  l>c  is  inllrudted 
and  led  by  his  holy  l^aftc,  and  J^ifpofition  of  Heart  ;  whereby,  in  the 
lively  Excercife  cf  Grace,  he  eafily  diflinauifhcs  Good  and  Evil,  and 
knows  at  once,  what  is  a  fiii tabic  amiable  Bel-aviour  towards  God, 
and  towardsMan,  in  this  Cafe  and  the  other  ;  and  judges  what  is  right, 
as  it  were  fpontaneoufly,  and  of  himfclf,  without  a  particular  De- 
djK^ion,  by  any  other  Arguments  than  the  Beauty  that  is  fcen,  and 
Goodnefs  that  is  rafted.  Thus  Chriff  blames  the  Pharijeei^  th^t  they 
dldfiot^  even  of  the':)-  own  f elves  ^  judge  what  ivas  rights  without  needing 
Miracles  to  prove  it,  Luke  12.  57.  The  Ap<  file  Teems  plainly  to 
have  Refpcdl  to  this  Way  of  judging  of  fpiritual  Beauty,  in  Rom.  12. 
2.  Be  ye  transformed  by  the  Renewing  of  your  AJind^  that  ye  may  prove 
what  is  that  good  ^  and  perfect  ^  and  acceptable  I  Fill  of  God. 

There  is  fuch  a  Thmg  as  goodTaJie  of  natural  Beaut\\  (  which 
learned  Men  often  fpeak  of)  that  is  cxercifed  about  timporal  Things, 
in  judging  of  them  ;  as  about  the  Juftnefs  of  a  Speecfe,  the  GoodntTs 
of  Style,  the  Beauty  of  a  Poem,  the  Gracefulnefs  of  Deportment,  ii:':, 
A  late  great  Philofopher  of  ourNation,  writes  thus  upon  it  ;  jl  "  To 
have  a  Tafte^  is  to  give  Things  their  real  Value,  to  be  touched 
with  the  Good,  to  be  (hock'd  with  the  111  ;  not  to  be  dazzled  with 
falfe  Luftres,  but  in  Spight  of  all  Colours,  and  every  Thing  tbst 
might  deceive  or  amufe,  to  judge  foundly.  Tafte  and  JudgTnent 
then,  (hculd  be  the  fame  l^hing;  and  yet  'tis  eafy  to  difcern  a 
Difference.  The  Judgment  forms  it's  Opinions  from  Refleflion  : 
The  Reafon  on  this  Occafion  fetches  a  Kind  of  Circuit,  to  arrive 
at  it's  End  ;  it  fuppofes  Principles,  it  draws  Conftquences,  and  it 
judges ;  hwi  not  without  a  thorough  Knowledge  of  the  Cafe  ;  fo 
that  after  it  has  pronounced,  it  is  rtady  to  render  a  Reafon  of  it's 
Decrees.  Good  Tajie  cbferves  none  of  thefe  Formalities;  e'er  it 
has  Time  to  confult,  it  has  taken  it's  Side  ;  as  foon  as  ever  the 
Obje6l  is  prefentcd  it,  the  Impreffion  is  made,  the  Sentiment 
formed,  afk  no  more  of  it.  As  the  Ear  is  wounded  with  a  harfh 
Sound,  as  the  Smell  is  footh'd  wi^h  an  agreable  Odour,  before 
ever  the  Reafon  hjve  meddled  with  thofe  Obje<£ls  to  judg«  of 
them,  fo  the  Tajle  opens  itfelf  at  once,  and  prevents  all  Rcfltdlion. 
They  may  come  afterwards  to  confirm  it,  and  difcover  the  fccret 
Reafons  of  it's  Conduft  ;  but  it  was  not  in  it's  Power  to  wait  for 
them.  Frequently  it  happens  not  to  know  them  at  all,  and  what 
Pains  foever  it  ufes,  cannot  difcover  what  it  was  determin'd  it  to 
think  as  it  did.     This  Conduct  is  very    different  from    That  the 


II  Chambcn^^  Didlionary,  under  the  Word  Taste. 

"  Judgment 


174  Thejotirth  Sign  Part  III. 

*'  y/^^77j^w/ obferves  in  it's  Decifions  :  Uiilcis  wc  dmfe  to  fay,  that 
"  good  Tajle  is  as  it  were  a  iirft  Motion,  or  a  KiRd  of  In(hii6l  of 
"  right  Reafon,  which  hurries  on  with  Rapidity,  and  condudls  oiore 
"  fecurely,  than  all  the  Rcafonings  fhc  could  make  :  '1  is  a  firft 
'*  (jlance  of  the  Eye,  which  difcovers  to  us  the  Nature  and  Rela- 
'«   tions  of  Things  in  a  Moment.  " 

Now  as  there  is  fiich  a  Kind  of  Tajh  of  the  Mind  as  this,  which 
Philofophers  fpeak  of,  whereby  Perfons  are  guided  in  tlieir  Judgment 
of  the  natural  Beauty,  Gracefulnefs,  Propriety,  Noblenefs  and  Subli- 
mity of  Speeches  and  Actions,  wherebv'  thsy  judge  as  it  were  by  the 
balance  of  the  Eye,  or  by  inward  Senlation,  and  the  firft  Imprefiion 
of  the  Obiccf  ;  fo  there  is  likewifc  fuch  a  Thing  as  a  divine  'Tajfe^  gi- 
ven and  maintained  by  the  Spirit  of  God,  in  the  Hearts  of  the  Saints, 
whereby  they  are  in  like  Manner  led  and  guided  in  di Teeming  and 
diitinguifliing  the  true  fpiritual  and  holy  Beauty  of  Adlions  ;  and 
that  more  eafily,  readily  and  accurately,  as  they  have  more  or  \tis  of 
the  Spirit  of  God  dwelling  in  them.  And  thus  the  Sons  of  God  me- 
led  by  the  Spirit  cf  God^  in  thAr  Behaviour  in  the  World,  . 

A  holy  Difpoiition  and  fpiritual  Fafte,  where  Grace  is  ftrong  and 
lively,  will  enable  a  Soul   to  determine   what  Adions  are  right   and 
becoming  Chriftians,  not  only  more  fpeedily,  but  far  more  exadlly, 
than  the  greatell  Abilities  without  it.     This  may    be    illuftrated   by 
the  Manner  in   which  fome  Habits   of  Mind,    and  Dtfpofitions  of 
Heart,  of  a  Nature  inferiour  to  true  Grace,    will   teach  and  guide  a 
Man  in  his  A6lions.     As  for  Inftance,   if  a  Man  be  a  very  good  na- 
tur'd  Man,  his  good  Nature  will  teach  him  better  how  to  act  bene- 
volently amongft  Mankind,  and  will  diretSl  him,  on  every  Occafion, 
to  thofe  Speeches  and  A(5tions,  which  are  agreeable  toRules  of  Good- 
nefs,  than  the  ftrongeft  Reafon  will  a  Man  of  a  morofe  Temper.    So 
i-f  a  Man's  Heart  be  imder  the  Influence  ot  an  entire  Fricndfliip,  and 
molt  endeared  Affection  to  another  ;   tho'  he  be  a  Man  of  an  indiffe- 
rent Capacity,  vet  this  Habit  of  his  Mind  will  dire<St  him,  far  more 
readily  and  exactly,  to  a  Speech  and  Deportment,  or  Manner  of  Be- 
haviour, which  (hall  in  all  Refptdts  be  fweet  and  Kind,   and   agree- 
able  to    a    benevolent   Difpufition    of    Heart,    than    the    greateft 
Capacity  without  it.     He  has  as  it  were  a   Spirit    within  him,  that 
guides  him:  The  Habit  of  his  Mind    is  attended    with  a  Talte,   by 
which  he  immediately  relifhes  thatAir  and  Mien  which  is  benevolent, 
a4Kl  difrt-lifhcs  the  rontrarv,  and  cau'"es   him  to  diitinguifh    between 
one  and  the  other  in  a  Moment^   mt^rc  precifely,  than  the  mo(t  accu- 
rate Re:\fonings  can  fmd  out  in  many  Hours.     As  the  Nature  and  in- 
ward Tendency  of  a  Stone,  or  other  heavy  Body,  that  is  let  fall  from 
aJLoft,  (hews  the  Wiy  to  the  Centre  of  the  Karih,  more  exacftly  in 
r.n  Inftant,  than  the  ableft  MathematPcran,  without  it,   could   deter- 
mine, by  his  moft  accurate  Obfcrvatioiis,  in  a  whole  Day,     Thus  it 
i  •  •'   ■     '    '  is 


Part  III.  of  gracious  JlffeElioiu,  175 

is  that  a  fpiritual  Dtfpofuion  and  Tafte  teaches  and  guides  a  Man  in 
his  Behaviour  in  liic  World.  So  an  eminc^itly  humble,  or  meek,  or 
charitable  Diipcliiion,  will  dire6t  a  Perfon  of  mean  Capacity  to  fuch 
a  Behaviour,  as  is  agreeable  to  chriftian  Rules  of  Humility,  Meek- 
nefs  and  Charity,  far  more  readily  and  precifely,  than  the  molt  dili- 
gent Study,  and  elaborate  Reafonings,  of  a  Man  of  the  ifrongclt  Fa- 
culties, who  has  not  a  chridian  Spirit  within  him.  So  alfo  will  a 
Spirit  of  Love  to  God,  and  holy  Fear  and  Reverence  towards  God, 
and  iilial  Confidence  in  God,  and  an  heavenly  Difpolition,  teach  and 
guide  a  Man  in  his  Behaviour. 

Tis  an  exceeding  difficult  Thing  for  a  wicked  M.m,  deftitute  of 
chriftian  Principles  in  his  Heart,  to  guide  him,  to  know  how  to  de- 
mean himfclt  Ike  a  Chriitian,  with  the  Life,  and  Beauty,  and  hea- 
venly Sweetnefs  of  a  truly  holy,  humble,  Chrifilike  Beaviour.  He 
knows  not  how  to  put  on  thefe  Garments  ;  neither  do  they  fit  him  ; 
Eccl.  10.  2,  3.  A  wife  Man's  Heart  is  at  his  right  Hand  ;  but  a  Fool's 
Heart  is  at  his  Left,  yea  alfo,  zvken  he  that  is  a  Fool,  walkcth  by  the 
Way,  hislVifdomfaileth  hi?n  ;  and  he  faith  to  every  one  that  he  is  a  Fool  : 
With  Vcrfe  15.  The  Labour  of  the  Foolijh,  wearieth  every  one  of  them -^ 
hecaufe  he  knovjeth  ?iot  hozu  to  go  to  the  City,  Prov.  10.  32.  The  Lips 
of  the  Righteous  know  Ivhat  is  acceptable.  Chap.  15.  2.  The  Tongue 
of  the  Wife  ufeth  K?mvledge  aright  ;  but  the  Mouth  of  Fools  poureth  cut 
Fooltjhnefs.  And  Chap.  16.  23.  The  Heart  of  the  Righteous  teacheth 
his  Mouth,  and  addeth  Learnirg  to  his  Lips. 

The  Saints  in  thus  judging  of  Anions  by  a  fpirittial  Tafte,  have 
not  a  particular  Rccourfe  to  the  exprefs  Rules  of  God's  Word, 
with  Refpe£f  to  every  Word  and  Action  that  is  before  them,  the 
Good  or  Evil  of  which  they  thus  judge  of  :  But  vet  their  TaHc  it 
felf  in  General,  is  Subjeft  to  the  Rule  of  God's  Word,  and  muft  be 
tried  by  that,  and  a  right  Reafoning  upon  it.  As  a  Man  of  a  recti- 
fied Palate  judges  of  particular  Morfels  by  his  Taffe:  But  yet  his 
Palate  it  felf  mutt  be  judged  of,  whether  it  be  right  or  no,  by  certain 
Rules  and  Reafons.  But  a  fpiritual  Tafte  of  Soul,  mightily  helps 
the  Soul,  in  its  Reafonings  on  the  Word  of  God,  and  in  judging  of 
the  true  Meaning  of  its  Rules  ;  as  it  removes  the  Prejudices  of  a 
depraved  Appetite,  and  naturally  leads  the  Thoughts  in  the  right 
Channel,  caUs  a  Light  on  the  Word  of  God,  and  caufes  the  true 
Meaning,  moft  naturally  to  come  to  Mmd,  thro'  the  Harmony  there 
is  between  the  Difpofition  and  Rclifh  of  a  fandtified  Soul,  and  the 
true  Meaning  of  the  Rules  of  God's  Word.  Yea,  this  Harmony 
tends  to  bring  the  Texts  themfelves  to  Mind,  on  proper  Occalions  ; 
as  the  particular  State  of  the  Stomach  and  Palate,  tends  to  bring  fuch 
particular  Meats  and  Drinks  to  Mind,  as  are  agreeable  to  that  State. 
Thus  the  Children  of  God  are  led  by  the  Spirit  of  God  in  judging  of 
Anions  themfelves,  and  m  thgir  Meditativns  upon,  and  judging  of, 

and 


176  The  fiurth  Sign  Part  III. 

and  applying  the  Rules  of  God's  holy  Word  :  And  (o  God  teaches 
thetn  his  Statutes^  and  caujes  than  to  widtrjland  the  Jl'ay  ofhh  Precepts  \ 
which  the  Pfalmiit  fo  often  prays  for. 

But  this  Leading  of  the  Spirit  is  a  Thing  exceeding  diverfe  from 
that  which  fome  call  fo  \  which  confilb  not  in  teaching  them  God's 
Statutes  and  Precepts,  that  he  has  already  given  ;  but  in  giving  tliem 
new  Precepts,  hy  immediate  inward  Speech  or  Sugtreftion  ;  and  has 
in  it  no  Tailing  the  true  Excellency  of 'I  hings,  or  judging  or  difcern- 
ing  the  Nature  of  Things  at  all.  They  don't  determine  what  is  the 
Will  of  God  bv  any  Talie  or  Relifh,  or  any  Manner  of  Judgment  of 
the  Nature  of  Things,  but  by  an  immediate  DuSlate  concerning  the 
Thing  to  be  done  :  There  is  no  fuch  Thing  as  any  Judgment  or 
Wifdom  in  the  Cafe.  Whereas  in  that  Leading  of  the  Spuit  which 
is  peculiar  to  God's  Children,  is  imparted  that  true  Wifdom,  and 
holy  Difcretion,  fo  often  fpoken  of  in  the  Word  of  God  ;  which  is 
high  above  the  other  Way,  as  the  Stars  are  higher  than  a  Glow- 
VVorm  ;  and  that  which  Balaam  and  .^^7///  (who  fometimes  were  led 
by  the  Spirit  in  that  other  Way)  never  had,  and  no  natural  Man  can 
have,  without  a  Change  of  Nature. 

What  has  been  faid  of  the  Nature  of  fpiritual  Underftanding,  as 
conlifting  moft  cflentially  in  a  divine  fupernatural  Senfe  and  Relifh 
of  the  Heart,  not  only  fhews  that  there  is  nothing  of  it  in  this  falfly 
fuppofed  Leading  of  theSpir  it  ^  which  has  been  now  fpoken  of;  but  alfo 
fhows  the  Difference  between  fpiritual  Underllanding,  and  all  Kinds 
and  Forms  of  E^ithufiafm,  all  imaginary  Sights  of  God  and  Chrift 
and  Heaven,  all  fuppofed  Witneiiing  of  the  Spirit,  and  Teltimonies 
of  tfie -Love  of  God  by  im^mediate  inward  Suggeftion  ;  and  all  Im~ 
preflions  of  future  Events,  and  immediate  Revelations  of  any  fecret 
Fadls  whatfoever  ;  all  enthufiaftical  Impreflions  and  Applications  of 
Words  of  Scripture,  as  tho'  they  were  VV^ords  now  immediately  fpo- 
ken  by  Ciod  to  a  particular  Perfon,  in  a  new  Meaning,  and  carrying 
Something  more  in  them,  than  the  Words  contain  as  they  lie  in  the 
Bible  ;  and  all  interpretations  of  the  myltical  Meaning  of  the  Scrip- 
ture, by  fuppofed  immediate  Revelation.  None  of  thefe  Things 
confift  in  a  divine  Scnfe  and  Relifh  of  the  Hearty  of  the  holy  Beauty 
and  Excellency  of  divine  Things  ;  nor  have  they  any  Thing  to  do 
with  fu«.-h  a  Scnfc  ;  but  all  conlKt  in  IinprtlTions  in  the  Head  ;  all  arc 
to  be  refer'd  to  the  Head  of  Imprcpjions  on  the  Imagination^  a;id  coniift 
in  the  exciting,  external  Ideas  in  the  Mind,  either  in  Ideas  of  outward 
Shapes  and  Colours,  or  Words  fpoken,  or  Letters  written,  or  Ideas 
of  Things  external  and  fenfible,  belonging  to  Adions  done,  or  Events 
accomplifhed,  or  to  be  Accomplilbed.  An  cnthufialiical  fuppofed 
Manilcftation  of  the  Love  of  God,  is  made  by  the  exciting  an  Idea 
of  a  fmiling  Countenance,  or  fome  other  pleafant  outward  Appea- 
rance,   or  by   the  Idea   of    pleafant  Words    fpoken,    ©r  written, 

excited 


Part  III.  of  gracious  j^ffe&icns.  i 


// 


excited  in  the  Imagination,  or  fomc  plcafant  bodily  Scnfaiion.  So 
when  Pcrfons  have  an  imaginary  RcvelatioJi  of  fome  fccrct  Fadl,  'l;5 
by  exciting  external  Ideas  ;  cither  of  fome  Words,  impl)inga  De- 
claration of  that  Fadi:,  or  fome  vifible  or  fcnfible  Circ;uni{!anc(.s  of 
fuch  a  Fa(Sl:.  So  the  fuppofed  Leading  of  the  Spirit,  to  do  the  Will 
of  God,  in  outward  Behaviour,  is  citlier  by  exciting  the  Idea  of 
Words  (  which  arc  outward  Things)  in  their  Minds,  eitiicr.lhe 
Words  of  Scripture,  or  other  Words,  which  they  look  upon  'a\:  'cu 
immediate  Command  of  God  ;  or  clfe  by  exciting  and  miprcflire 
(trongly  the  Ideas  of  the  outward  AcSlions  ihtnifclvLSr  So  when  an 
Interpretation  of  a  Scripture  Type  or  Allegory,  is  immediately.  In  an 
extraordinary  Way,  (frongly  fuggefted,  it  i§  by  fuogcHing  Wcrds,  ixb 
tho'  one  fecrctly  whifper'd,  and  told  the  Meaning  ^  or  b)  exciting 
other  Ideas  in  the  Imagination. 

Such  Sort  of  Experiences  and  Difcoveries  as  thefe  commonly  raifc 
the  Affections  of  fuch  as  are  deluded  by  them,  to  a  great  Height,  ^v.d 
make  a  mighty  Uproar  in  both  Soul  and  Body.  And  a  very  grcitt 
Part  of  thefalfe  Religion  that  has  been  in  the  World,  frcm  one  Age 
to  another,  confirts  in  fuch  Difcoveries  as  thefe,  and  in  the  AfFecSlioi.s 
that  flow  from  them.  In  fuch  Things  confifted  the  Experiences  of 
the  ancient  Pythagoreans  among  the  Heathen,  and  many  others  a  - 
mong  them,  who  had  ftrange  Extafys  and  Raptures,  and  pretended 
to  a  divine  Afflatus,,  and  immediate  Revelations  from  Heaven.  In 
luch  Things  as  thefe  feem  to  have  confifted  the  Experiences  of  the 
EiJencs,  an  ancient  Se£t  among  the  Jews^  at,  and  after  the  Times  of 
the  Apoftles.  In  fuch  Things  as  thefe  confifted  the  Experiences  of 
many  of  the  ancient  Gnofiicks,,  and  the  Alo72tam/lsy  and  many  other 
Sevfls  of  ancient  Hcreticks,  in  the  primitive  Ages  of  the  chriftian 
Church.  And  in  fuch  Tifmgs  as  thefe  confifted  the  pretended  im- 
mediate Converfe,  with  God  and  Chrift,  and  Saints  and  Angels  of 
Heaven,  of  the  Moxiks^  Anchorites,,  and  Rcclufes^  that  formerly  aboun- 
ded in  the  Church  of /^tf/zz^".  In  fuch  Things  confifted  the  pieten- 
ded  high  Experiences,  and  great  Spirituality  of  many  Se£ts  of  Enthu- 
fiafts,  that  fwarm'd  in  the  World  after  the  Reformation  ;  fuch  as  the 
Jnabaptijis^  Jntinomlans,  and  FaTniU/Is^  the  Pollowers  of  A^  Stork,, 
Th.  Muncer^  'J o.  Bee  old  ^  Henry  PjYifer,,  David  George  y  Cafper  Swcnck- 
fieldy  Henry  Nicolas,,  Johannes  Agricola  Eijlcbius  ;  and  the  many  wild 
Enthufiafts  that  were  in  England  in  the  D;'.ys  of  Oliver  Crcrniuell -, 
and  the  Followers  of  Mrs.  Hutchinfon,,  \n  Neiu-E?igland  \  as  appears 
by  the  particular  and  large  Accounts  given  of  all  thefe  Seifts,  by  that 
eminently  holy  Man,  Mr.  Samuel  Rutherford,,  in  his  Difplas  of  the 
fpiritual  Antichrij}.  And  in  fuch  Things  as  thefe  confifted  the  Ex- 
periences of  the  late  French  Prophets^  and  their  Followers.  And  in 
thefe  Things  feems  to  lie  the  Religion  of  the  many  Kinds  of  Enthu- 
fiafts of  the  prefent  Day.     'Tis  by  fuch  Sort  of  Religion  as  ihi^  chief- 

N  ly 


lyS  The  fourth  Sigfi  Part  III. 

ly,  that  Satan  transforms  himfelf  into  an  Angel  of  Light  :  And  it  is 
that  which  he  has  ever  moft  fucccfifully  made  ufe  of  to  confound 
hopeful  and  happy  Revivals  of  Religion,  from  the  Beginning  of  the 
chriftian  Church  to  this  Day.  When  the  Spirit  of  God  is  poured 
out,  to  begin  a  glorious  Work,  then  the  old  Serpent,  as  fafl  as  poffi- 
ble,  and  by  all  IVIeans  introduces  this  Baflard  Religion,  and  m  ngles 
it  with  the  true  ;  which  has  from  Time  to  Time  foon  brought  all 
Things  intoConfufion.  The  perniciousConfequence  of  it  is  not  eafily 
imagined  or  conceived  of,  'till  we  fee  and  are  amazed  with  the  aw- 
ful Eftecb  of  ;t,  and  the  difmal  Defolation  it  has  made.  If  the  Re- 
vival of  true  Religion  be  very  great  in  it's  Beginning,  yet  if  this  Baf- 
tard  comes  in,  there  is  Danger  of  it's  doing  as  Gideon's  Baftard  Ahi- 
melech  did,  who  never  left  'till  he  had  flain  all  his  Threefcore  and  ten 
true  born  Sons,  excepting  one,  that  wai  forced  to  flee.  Great  and 
f^ri6t  therefore  (hould  be  the  Watch  and  Guard  that  Minirters  main- 
tain againft  fuch  Things,  efpecially  at  a  Time  of  great  Awakening  : 
For  Men,  efpecially  the  common  People,  are  eafily  bewitched  with 
fuch  Things  ;  they  having  fuch  a  glaring  and  gliftering  Shew  of  high 
Religion  ;  and  the  Devil  hiding  his  own  Shape,  and  appearing  as  an 
Angel  of  Light,  that  Men  may  not  be  afraid  of  him,  but  may  adore 
him. 

The  Imagination  or  Phantafy  feems  to  he  that  wherein  are  form'd 
all  thofe  Delufions  of  Satan^  which  thofe  are  carried  away  with,  who 
are  under  the  Influence  of  falfe  Religion,  and  counterfeit  Graces  and 
AfFjction*^.  Here  is  the  Devil's  grand  Lurking-Place,  the  very  Neft 
of  foul  and  delufive  Spirits.  'Tis  very  much  to  be  doubted  whether 
the  Devil  can  come  at  the  Soul  of  Man,  at  all  to  affe6t  it,  or  to  ex- 
cite any  Thought  or  Motion,  or  produce  any  EfFedl  whatfoever  in 
it,  any  other  Way,  than  by  the  Phantafy  ;  which  is  tiiatPowerof  the 
Soul,  by  which  it  receives,  and  is  the  Subje£t  of  the  Species,  or  Ideas 
of  outward  and  fenfible  Tilings.  As  to  the  Laws  and  Means  which 
rhe  Creator  has  eftablifhed,  for  the  Intercourfe  and  Communication 
r^i  unbodied  Spirits,  we  know  nothing  about  them  \  we  don't  know 
by  what  Medium  they  manifed  their  Thoucrhts  to  each  other,  or  ex- 
cite Thoughts  in  each  other.  But  ns  to  Spirits  that  are  united  to 
Codies,  thofc  Bodies  God  has  united  'em  to,  are  their  Medium  of 
Communication  :  They  have  no  other  Medium  of  adding  on  o- 
thcr  Creatures,  or  being  aded  on  by  them,  than  the  Body.  There- 
fore it  is  not  to  be  fuppofed  that  ^alan  can  excite  any  Thought,  or 
produce  any  Effc^  in  the  Soul  of  Man,  any  othcrwfe,  than  by  fome 
Motion  of  the  animU  Spirits,  or  by  caufmg  f  )me  Muion  or  Altera- 
tion in  fomething  which  appertains  to  the  Body.  There  is  this  Rea- 
fon  to  think  that  the  Devil  can't  produce  Thoughts,  in  the  Soul  im- 
mediately, or  any  other  Way,  than  by  the  medium  of  the  Body, 
viTu.  That  he  can't  immediately  fee  or  know  the  Thoughis  of  the 

Soul  : 


Part  III.  ^f  gracious  Afc^lom.  1179 

Soul  :  It  is  abundantly  declared  in  the  Scripture  to  be  peculiar  to  the 
omnifcient  God  to  do  that.  Bl:c  it  is  not  likely  that  the  Devil  can 
imniediatcly  produce  an  Efteft  wjiich  is  out  of  the  Reach  of  his  iwmcd'i- 
ate  View.  \x.  feems  unrcafonable  to  fuppofe  that  his  immediate  Agen- 
cy, fhould  be  out  of  his  own  Sight,  or  that  it  fhould  be  impofTiblc  for 
him  to  fee  what  lie  himf^lf  immediatel)'  does.  Is  it  not  unreafonablc 
to  fuppofe  that  any  Spirit  or  intelligent  Agent,  fhouid  by  the  A(5t  ot 
his  Will,  produce  KfFetft^,  according  to  his  Underftanding,  or  agrta- 
ble  to  his  own  Thoughts,  and  that  immediately  ;  and  yet  the  Kfff.cl 
produced,  be  beyond  the  Reach  of  his  Underftanding,  or  where  he 
can  have  no  immediate  Perception  or  Difcerning  at  all.  But  if  this 
be  fo,  that  the  D<:vil  can't  produce  Thoughts  in  the  Soul  imrtiedi- 
ately,  or  any  other  Wr/  than  by  the  animal  Spirits,  or  by  the  Body  ; 
then  it  follows,  that  he  never  brings  to  pafs  any  thing  in  the  Soul, 
but  by  the  Imagination  or  Phantafy,  or  by  exciting  external  Ideas. 
For  we  know  that  Alterations  in  the  Body,  do  immediately  excite 
no  other  St^rt  of  Ideas  in  the  Mind,  but  external  Idea?,  or  Ideas  of 
the  outward  Senses,  or  Ideas  which  are  of  the  fame  outward  Nature. 
As  to  Refle<5tion,  Abftratflion,  Reafoning,  i^c.  and  thofe  ThoucrhtL> 
and  inward  Motions  which  are  the  Fruits  of  thefe  Adls  of  the  Mind, 
they  are  not  the  next  EffecSb  of  ImprefTions  on  the  Body.  So  that 
it  mud  be  only  by  the  Imagination,  that  ^aian  has  Accefs  to  the  Soul, 
to  tempt  and  delude   it,    or  fuggeft  any  Thing  to  it.  |     And    this 

feems 


''  The  Imagination  is  that  Room  of  the  Soul,  wherein  the  De- 
*'  vil  doth  often  appear.  Indeed  (to  fpcak  cxadlly)  the  Devil 
«'  hath  no  cfHcient  Power  over  the  rational  Part  of  a  Man  : 
*'  He  cannot  change  the  Will  ;  he  cannot  alter  the  Heart  of  a 
"   Man.      So  tliat  the  utmofl  he  can  do,  in  tempting  a  Man  to 

Sin,  is  by  Swalion  and  Suggeftion  only.     But  then  how  doth 

the  Devil  do  this  ?   Even  by  working  upon  the  Imagination. 

He  obferveth  theTemper,  and  bodily  ConlHtution  of  a  Man  ; 

and  thereupon  fuggefts  to  his  P^ancy,  and  injeiSls  his  fiery 
"  Darts  thereinto,  by  which  the  Mind  and  Will  come  to  he 
"  wrought  upon.  The  Devil  then,  tho'  he  hath  no  imperious 
*'  Efficacy  over  thy  W^ill,  yet  bccaufe  he  can  thus  fiir  and 
*•'  move  thy  Imagination,  and  thou  being  naturally  dellitute  of 
"  Grace,  canft  not  withiiand  thefe  Sue;geftions  ;  hence  it  is 
<'  that  any  Sin  in  thy  Imagination,  tho'  hut  in  the  outward 
"  Works  of  the  Soul,  yet  doth  quickly  lay  hold  on  all.  And 
"  indeed,  by  this  Means  do  arife  thofe  horrible  Delulions,  that 
*'  are  in  many  erroneous  Ways  of  Religion  :  All  is  bccaufe 
•«  their  Imaginations  are  corrupted.  Yea,  how  often  are  thefe 
N  1  diabolical 


i8o  The  fourth  Sig?2   '  Part  III.' 

fccms   to  be  the  Reafon  why  Perfons  that  are  under  the  Difeafe  of 
Melancholy,  arc  commonly  (o  vilibly  and  remarkably  fubjecSl  to  the 
Suggeltions  and  Temptations  of  Satan  :    That  being  a  Difeafe  which 
peculiarly  afFeds  the  animal  Spirits,  and   is  attended   with   Weaknefs 
of  that  Part  of  the  Body  which  is  the  Fountain  of  the  animal  Spirits, 
even  the  Brain,  which  is,  as  it  were,  the  Seat  of  the  Phantafy.      'Tis 
bv  ImpreiTiDns  made  on  the  Ikain,  that   any  Ideas  are  excited  in  the 
Mind,  by  the  Motion  of  the  animal  Spirits,  or  any  Changes  made  in 
the  Body.     The  Brain  ,being   thu<:    weaken'd  and  difeafed,    *tis  lefs 
under  the  Command  of  the  higher  Faculties  of  the  Soul, and  yields  the 
more  eafily  to  extrinfick  Impreflions,  and  is  over-power'd  by  the  dif- 
order'd  Motions  of  the  animal  Spirits  ;   and  fo   the  Devil  has  greater 
Advantage  to  afFe£l:  the  Mind,  by  working  on  the  Imagination.      And 
thus  Satan,  when  he  cafts  in  thofe  horrid  Suggeftions  into  the  Minds 
of  many  melancholly  Perfons,  in  which  they  have  noHand  themfelves, 
he  does  it  by  exciting  imaginary  Ideas,  either  of  fome  dreadful  Words 
or  Sentences,  or  other  horrid  outward  Ideas.     And  when  he  tempts 
other  Perfons  who  are  not  melancholly,   he  does  it  by  prefenting  to 
the  Imagination,  in  a  lively  and  alluring  Manner,  the  Objeds  of  their 
Lults,   or  by   exciting  Ideas   of  Words,    and   fo    by   them  exciting 
Thouglits  ;     or  bv  promoting  an  Imagination   of  outward    Actions, 
Fvents,  Circumftances,  cs'c.     Innumerable  are  the  Ways  by   which 
the  Mind  might  be  led  on  to  all  Kind  of  evil  Thoughts,  by  exciting 
external  Ideas  in  the  Imagination, 


*^  diabolical  Delufions  of  the  Imagination,  taken  for  the  gra- 
*'  cious  Operations  of  God's  Spirit  ?—-!(:  is  from  hence  that 
*'  many  have  pretended  to  Enthufufms  ;---They  leave  the 
^'  Scriptures,  and  wholly  attend  to  what  they  perceive  and  feel 
*'  within  them  ".  Burgefs  on  original  Sin,  p.  369. 
The  eieat  Turretine^  fpeaking  on  that  Qacftion,  JFhat  is  thePower 
tf  jhgcU^  fiy?,  *'  As  to  Bodies,  there  is  no  Doubt,  but  that 
**  they  can  do  a  great  deal  upon  allSortsof  elementary  and  fub- 
»'  lunary  Bodies,  to  move  them  locally,  and  varioufly  to  agitate 
^'  them.  'Tis  alfo  certain,  that  they  can  ad  upon  the  exter- 
<*•  nal  and  internal  Senfes,  to  excite  them,  or  to  bind  them. 
**  But  as  to  the  rational  Soul  it  felf,  they  can  do  nothing  im- 
**  mediately  upon  that  ;  for  to  God  alone,  who  knows  and 
*'  fearches  the  Hearts,  and  who  has  them  in  his  Hands,  does 
•■*  it  alfo  appertain  to  bow  and  move  them  whetherfoever  he 
»*  will.  But  Angels  can  a6t  upon  the  rational  Soul,  only  me- 
»*  diately,  by  Imaginations  ".  Thcolog,  Eknch,  Loc*  VII. 
'^neji,    7. 

If 


I* 

Part  III.  cf  gracious  Ajj'cEliom.  18} 

If  Perfors  keep  no  Guard  at  thefe  Avenues  of  ^aian^  by  which  he 
has  Accefs  to  the  Soul,  to  tompt  and  delude  it,  ihey  will  be  likely 
to  have  enough  of  him.  And  efpcciaily,  if  inftead  of  ^uardir.g  a- 
gainfl  him,  they  lay  thcmftlvcs  open  to  him,  and  feck,  and  iiAJto 
him,  becaufe  he  appears  as  an  Angel  of  Li<!,hr,  and  counterfeits  tlic 
Illuminations  and  Graces  of  the  Spirit  of  God,  by  inward  Whifpers, 
and  immediate  Suggcftions  of  Fads  and  Events,  plcuf.mt  \'oiccSf, 
beautiful  Images,  and  other  Impreflions  on  the  Imagination.  Thprc 
are  many  who  are  deluded  by  fuch  Things,  and  are  lifted  up  v/iin 
them,  and  feek  after  them,  that  have  a  continued  Cburfe  of  them, 
and  can  have  'em  almoft  when  tiiey  will  ;  and  efpcciaily  when  their 
Pride  and  Vain-glory  has  moft  OcCofion  for  'em,  to  make  a  Shew  ct' 
'em  before  Company.  'Tis  with  thenfi,.romething  as, 'tis  with  tl^ofd 
who  are  ProfefTors  of  the  Art  of  telling  AX^here  loft  Things  are  to  b'6 
found,  by  ImprefHons  made  on  theirlmaginations  j  they  la)  ing  thenl,-; 
felves  open  to  the  Devil,  he  is  always  at  Hand  to  give  them  the  de- 
fired  Impreflion. 

Before  I   finifli  what  I  would   fay  on    this  Head   of  Imaginations, 
counterfeiting  fpiritunl   Light,    and    Affe<^ions  arifuig  from  them,  I 
would   renewedly    (to  prevent  Mifunderftanding  of  what  has  been 
faid)  define    it  may  be  obferved,  that   I    am   far   from    determiniilg 
that  no  AfF(.6^ions  are  fpiritual  which  are  attended   with  imaginary 
Idea?.     Such  is  the  Nature  of  Min,  that  he  can  fcarcely  think  of  any 
Thing  intenftlv,  without  fome  Kind  of  outward  Ideas.     They    arife 
and  -interpofe  themfelvcs   unavoidably,    in  the    Courfe   of  a  Man's 
Thoughts ;   tho'  oftentimes  they  are  very  confufed,  and  are  not  what 
the   Mind   regards.     When  the  Mind  is  much    engaged,  and   the 
Thoughts  intenfe,  oftentimes  the   Imagination  is  more  ftiong,  and 
the  outward  Idea  more  lively  ;   efpcciaily  in  Perfcns  of  fome  Confti- 
tutions  of  Body.      But  there  is  a  great  Difference  between  thefe  two 
Tilings,  I'/z.    Lively  hjuigiuatiofis  arifmg  pc?n  Jircrig    AffeBiom^   and 
Strong  Affc5iions  arrfing  from  lively  hnaginations.     The  former  may  be, 
and    doubtlefs  often  is,    in  Cafe   of  truly  gracious  Afftdtions.     The 
Affeftions  don't  arife  from  thelmagination,  nor  have  any  Dcpe'ndance 
upon  it  ;   but  on  the  contrary,  the  Imagination  is  only  the  accidental 
EfFe6t,  or  Confequent  of  the  Affc(S^ion,   thro'  the  Infirmity  of  hu- 
mane Nature.     But  when  the  latter  is  the  Cafe,  as  it  often  is,    that 
the  Affc<S^ion  arifcs  from  the  Imagination,  and  is  built  upon  it,  as  its 
Foundation,  inlic'ad  of  a  fpiritual  Illumination  or  Difcovery  ;  then  is 
the  Affection,  however  elevated,  worthlefs  and  vain.      And  this   is' 
the  Drift  of  what  has  been  now  faid,  of  Impreflions  on  thq  Imagina- 
tion.     Having  obferved  this,  I  proceed  to  another  Mark  of  gracious 
Affedtions. 

N   -y  v.  Truly 


i8sf  T:kefijth  Sign  Part.  Ill; 

V.  Truly  gracious  Affedlbns  are  attended  with  a  reafpnable 
and  fpiriiua)  Conviclion  of  the  Judgment,  of  the  Reality  and  Cer* 
tainty  of  divine  Things. 

This  fecms  to  be  implied  in  the  Text  that  was  laid  as  the  Foun- 
dation of  thi-j  Difcourfe,  JVhom  having  notfeen^  ye  hie  ;  in  ivbo7n^  tho* 
now  yc  fee  him  mt^  yet  believing,  j^  rejaice  with  Joy  unfpeakable  and 
full  of  Glory. 

All  thofe  who  are  truly  gracious  Perfons  have  a  folid,  full,  thoro' 
and  efiectiial  Conviclion  of  the  Truth  of  the  great  Things  of  the  Gof- 
pel.  I  mean  that  they  no  longer  hah  between  two  Opinioiis  ;  the 
gieat  DoiSlrincs  of  the  Gofpel  ceafe  to  be  any  longer  doubtful  Things, 
or  iVIatters  of  Opinion,  which,  tho'  probable,  are  yet  difputable  ; 
but  with  thcra,  they  are  Points  fettled  and  determined,  as  undoubted 
and  indifpi.table  ;  fo  that  fhey  are  not  afraid  to  venture  their  All 
upon  their  Truth.  Their  Conviclion  is  an  cffediual  Conviction  ;  fo 
that  the  great,  fpirifual,  mylterious,  and  inviiible  T'hings  of  the  Gof- 
pel, have  the  Infuence  of  real  and  certain  Things  upon  them  ;  they 
have  the  IVeight  and  Poiver  of  real  Things  in  their  Hearts  ;  and  ac- 
cordingly rule  in  their  Affe<5lions,  and  govern  thein  thro'  the  Courf^ 
of  their  Lives.  With  RefpcCl  to  Chriii's  being  the  Son  of  God, 
and  Saviour  of  the  World,  and  the  great  Things  he  has  revealed  con- 
cerning Himfelf,  and  his  Father,  and  another  World,  they  han't  only 
a  predominating  Opinion  that  thefe  Things  are  true,  and  fo  yield 
their  ARent,  as  they  do  in  many  other  Matters  of  doubtful  Specula- 
tion ;  h'di  thQ)'  fee  that  it  is  regally  fo  :  Their  Eyes  are  open'd,  fo  that 
they  fee  th^t  really  J:  fus  is  the  Chrift,  the  Son  of  the  living  God. 
And  as  to  the  Things  which  Chrift  has  revealed,  ot  God's  eternal 
Purpofes  and  Defigns,  concerning  fallen  Man,  and  the  glorious  and 
eve»]a(tjng  Things  prepared  for  the  Saints  in  another  VV^orld,  th-cy 
fee  that  they  are  fo  indeed  :  And  therefore  tl^fe  Things  I'.re  of  gieat 
Weight  with  thein,  and  h^ve  a  mighty  Power  upon  their  Heans,  and 
Influence  over  their  Pradlicc,  in  lome  Meafure  anfvverable  to  their 
infinite  Importance. 

Tiiat  all  true  Chriftians  have  fuch  a  Kind  of  Convi(5lion  of  the 
Truth  of  the  Things  of  the  Gofpel,  is  abundantly  manifeff  from  tfee 
yjly  ScripLures.  I  will  mention  a  few  Places  of  many  ^  Matth.  i6. 
15,  16,  17.  But  whom  fay  ye  that  lamP  Simon  Pi-tcr  anfwered  and 
UiiJ^    Thou  art  Chri/h  the  Son  of  the  living  God.      /hid  J  ejus  anjwcred^ 

.^ndfuid  unto  him,  bleffed  art  thou  Simon  Baijona  : my  Father  which 

i>  in  Heaven  hath  revealed  it  unto  thee.  John  6.  68,  69.  Thou  hajl 
the  IVordi  of  eternal  Life  :  /,nd  we  believe.^  and  are  fiire  that  thou  tirt 
{hat  Chri/l,  the  Sen  of  the  living  God.  John  17.  6,  7,  8.  I  have 
inanifcfled  thy  Name  to  the  Men   w'hich  thcu  gavfji  vie  out  of  the  World, 

f^ouj  they  have  known  that  all  Things,  whatfocver   thou   haji  given 

^rf,  arc  of  thee  :  For  I  have  given  unto  them,  the  ff'ords  luhuh  thou  ga- 

vejl 


Part  III.  of  gracious  Affedliom, 

veji  me  ;  and  they  have  received  ihem^  and  have  knozun  furdy  thai  I  catm 
out  from  thee  ;  and  they  have  believed  th^t  thou  didj}  fend  me.  A6\^  8 . ''  -- . 
If  thou  believeji  with  all  thy  Hearty  thou  may cjh  2  Cor.  4.  11,  '12, 
13,    14.   IV e  which  live^  are  always  delivered  unto  Death,' for   Jefu> 

fake  : Death  worketh  in  us  ;   -  —  -we  having  the  Spirit   of   Faith  ; 

according  as  it  is  zvritten^  I  believed^  ts"  therefore  have  I  Jpokch  ;  tue  iltjc 
believe^  and  therefore  fpeak  :  Knozving  that  he  which  raifed  up  tht  Lord 
yefus^  f:all  raijeus  up  alfo  by  "J ejus ^  and  Jhall  prefeJit  us  with  you. '  To- 
geth  with  Ver.  16.  For  which  Caufe^  we  faint  7ict,  And  \tv.  18 
while  we  look  mt  at  the  Things  which  are  feen,  &c.  And  Chap.  5.  i. 
For  we  knoiu  that  if  our  earthly  Houfe  of  this  Tabernacle  lucre  diffchcd, 

we  have  a'  Building  of  tUd^ And  Ver.   6,   7,   8.   Therefore 'tJ^> 

are  always  confident  ;  knowing  that  whilji  we  are  at  home  in  the  hodv^ 
we  are  abfent  from  the  Lord  :  For  we  walk  by  Faith ^  not  by  Sight ;  id;>- 
are  confident^  ^A>'»  ^^'^  willing  rather  to  be  abfent  fron  the  Body^  and 
prefent  with  the  Lord.  2  Tim.  I.  12.  For  the  which  Caufe^  I  alfo 
fuffer  thefe  Things  :  Neverthekfs^  I  am  not  aJJjamed  ;  for  I  knciu  whom 
I  have  believed \  and  lamperfwaded  that  he  is  able  to  keep  that  which  J 
have  committed  unto  him^  again/}  that  Day.  Hch.  3,  6.  IVhofe  Houfe 
are  zve^  if  we  hold  f aft-  the  Confidence.,  and  the  Rejoycing  of  the  Hope, 
firm  unto  the  End.  Hcb.  1 1.  i.  Now  Faith  is  the  Sub/lance  cf  Thing, 
hoped  for  ^  and  the  Evidence  of  Things  not  feen  :  Together  with  that 
whole  Chapter,  i  John  4.  13,  14,  15,  16.  Hereby  know  we  that 
we  dwell  in  him^and  he  in  us  ;  becaufe  he  hath  given  us  of  his  Spirit ;  and 
we  have  feen,  and  do  teftify,  that  the  Father  fent  the  Son  to  be  the  Saviour 
of  the  IVorld.  IVhofccver  jhall  confefs  that  Jefus  is  the  Son  cfGcdy  God 
divelleth  in  him.,  and  he  in  God.  Jnd  we  have  known  and  believed  the 
Love  that  God  hath  to  us.  Chap.  5.  4,  5.  For  luhatfcever  is  born  of 
God.,  overcometh  the  IVorld :  And  this  is  the  Victory  that  overcometh  the 
World,  even  our  Faith,  /f  ho  is  he  that  overcometh  the  PVorld,  but  he 
that  believeth  that  "Jefus  is  the  Son  of  God  F 

Therefore  truly  eracious  AftecStions  are  attended  with  fuch  a  Kind 
of  Convidtion  and  Pcrfwafion  of  the  Truth  of  the  Things  of  the  Gof- 
pel,  and  Sight  of  their  Evidence  and  Reality,  as  thi-fc  and  other  Scrip- 
tures fpeak  of. 

There  are  many  religious  AfFe(fi:Ions,  which  are  not  attended  with 
fuch  a  Conviction  of  the  Judgment.  There  are  many  Apprehcnfioris 
and  Ideas  which  fome  have,  that  thev  call  divine  Difcoverics,  whicli 
are  affecting,  but  not  convincing.  Tho'  for  a  little  while,  thev  may 
feem  to  be  more  perfwaded  of  the  Truth  of  (he  Things  of  Religion, 
than  they  ufcd  to  be,  and  may  yield  a  forward  AfTent,  like  many  of 
Chrift's  Hearers,  who  believed  for  a  while  ;  yet  they  have  no  thoro' 
and  effectual  Conviction  ;  nor  is  there  any  great  abiding  Change  in 
them,  in  this  Refpect,  that  whereas  formerly  they  did  not  realize  the 
great  Things  of  the  Gofpel,  now  thefe  Things,  with  Regard  to  Rc- 

N  4  ality 


184  :SlbeMh  Sign  Part  III. 

aiity  ^nd  Certainty,  appear  new  to.thern,and  they  behold  'em  quite  in 
another  View  than  they  ufcd  to  do.  There  are  many  Perfons  who 
have  been  exceedingly  raifcd  with  religious  Affections,  and  think  they 
have  been  converted,  they  don't  go  about  the  World  any  more  con- 
vinced of  tiie  Truth  oftliC  Gofpel,  than  they  ufed  to  be  ;  or. at  leaft, 
therein  no  remarkable  Alteratioa:  Tliey  are  not  A4en  who  .live,  u,n-' 
der  the  Influence  and  Power  of  a  realizing  Conviction  of  the  infinite 
and  eternal  Things  which  the  Gofpel  reveals  :  If  they  were,  it  would 
be  impoflible  for  'em  to  live  as  they  do.  BeCaufe  their  Affldion^  are 
not  attended  with  a  thorough  Cunvidlion  of  the  Mind,  they  are  not 
at  all  to  be  depended  on  ;  however  great  a  Show  and  Noife  they 
jiiake,  'tis  like  the  Blaze  of  Tow,  or  Cracklir>g  of  Thorns,  or  like 
the  forward  flourifhing  Blade  on  ftony  Ground,  that  has  no  Root, 
.nor  Deepnefs  of  Earth  to  maintain  it's  Life, 

Some  Perfons,  ander  high  AfFe6lions,  and  a  confident  Perfwafion 
of  their  good  Eftate,  have  that,  which  they  very  ignorantly  call  a 
Seeing  the  Truth  of  the  Word  of  God,  and  which  is  very  far  from 
it,  after  this  Manner  ;  they  have  fbme  Text  of  Scripture  coming  to 
their  Minds,  in  a  fudden  and  extraordinary  Manner,  immediately  de- 
claring to  them  (  as  they  fuppofe  )  that  their  Sins  are  forgiven 
or  that  God  loves  them,  and  will  fjvc  them  ;  and  it  may  be  have  a 
Chnin  of  Scriptures  coming  one  after  another,  to  the  fame  Purpofe  j 
and  they  are  convinced  that  it  is  Truth  \  i.  e.  they  are  confident 
that  it  is  certainly  fo,  that  their  Sins  are  forgiven,  and  God  does  love 
them,  Uc  — ;  they  fay  they  know  it  is  {o  ;  and  when  the  Words  of 
Scripture  are  fusgefted  to  'em,  and  as  they  fuppofe  immediately  fpo- 
ken'to  !em  by  God,  in  this  Meaning,  they  are  ready  ,ta  cry.  out^ 
Truth y  Truth  !  '  Tis  certainly  fo  !  The  'Vord  of  God  is  true  !  And  this 
they  call  a  Seeing  the  Truth  of  the  Word  of  God.  Whereas  the 
W'hole  of  their  Faith  amounts  to  no  more,  than  only  a  ftrong  Con- 
fidence of  their  own  good  Eftate,  and  (o  a  Confidence  that  thofe 
■Words  are  true,  which  thty  fuppoii;;  tell  'em  they  are  in  a  good  E- 
ftate  :  When  indeed  (as  wds  ihown  before)  there  is  no  Scripture 
which  declares  that  any  Perfon  is  in  a  good  Eltate  direClly,  or  any 
other  Way  than  bv  Confequence.  So  that  thi-,  inffead  of  being  a 
real  Sight  of  j^hc  Word  of  God,  is  a  Sight  of  nothing  but  a  Phmtom, 
2:id  is  all  oyer  a  Delufion.  Truly  to  fee  the  Truth  of  tijc  Word  of 
Opd,  is  to;  fep  die  Trnth  of  the.  Gofpel  ;  whi(  h  is  the  gUrious  Doc- 
trine thr  VVord  ofQpd  contains,  concerning  C^od,  and  Jcfus  Chrift, 
ana  the  Way  of  Salvation  by  him,,  and  the  World  of  Cjlory  that  he 
Ts 'entered  into,  and  purqhafed  for  all  them  who  believe  ;  and  riot  a 
Revelation  that  fuch  and  fuch  p  irticular  PerfrHis  are  tn4e  Chrifi-ians, 
and  fha'l  go  tn_  Heaven,  Therefore  thofe  Aff.£tioris  which  arife  from 
np  pther  Peifwafion  o£the  Truth  of  xhe  Word  of  ,^od  than  this,  a- 

4     riie 


Part  III.  oj  graciom  Jffedliojis.  iS^ 

rife  from  Dclufion,  and  not  true  Conviction  j  and  confecjently  are 
themfeivcs  dclufive  and  vain. 

Bat  if  the  religious  Aff<  cSlions  that  Perfons  have,  do  indeed  arifc 
from  a  itrong  Perfwafion  of  the  Truth  of  thechriflim  Rehgion  ; 
their  Affections  are  not  the  better,  unlefs  their  Pcrfwafion  be  a 
reajanabU  Perfwafion  or  Conviction.  By  a  reafonable  Conviction,  I 
mean  a  Conviction  founded  on  real  Evidence,  or  upon  that  which  is 
a  good  Reafon,  or  jufi:  Ground  of  Ct>nviction.  Alen  may  iiave  a 
ftrong  Pcrfwafion  tiiat  the  chriftiyn  Religion  is  true,  when  their  Pcr- 
fwafion is  not  at  all  built  on  Evidence,  but  altogether  on  Education, 
and  the  Opinion  of  others  j  as  many  Mahometans  are  Itrongly  per- 
fwadcd  of  the  Truth  of  the  Mahometan  Religion,  becaufc  their  Fa- 
thers, and  Neighbours,  and  Nation  believe  it.  That  Belief  of  the 
l>uth  of  the  chriftian  Religion  wliich  is  built  on  the  very  fame 
Grounds,  with  Mahometans  Belief  »f  the  Mahometan  Religion,  is  the 
fame  Sort  of  Belief.  And  tho'  the  Thing  believed  happens  to  be 
better  ;  yet  That  don't  make  thcBelief  it  felt,  to  be  of  a  better  Sort  : 
For  tho'  the  Thing  believed  happens  to  be  true  ;  yet  the  Belief  of  it 
is  not  owing  to  this  Truth,  but  to  Education.  So  that  as  the  Con- 
vidtion  is  no  better  than  the  Mahometans  Conviction  ;  fo  the  Afl'tc- 
tions  that  ^o^^  from  it,  are  no  better,  in  themfelves,  than  the  reli- 
gious Affections  of  Mahc?netans. 

But  if  that  Belief  of  cliriftian  DoCtrincs,  which  Perfons  AffeCtiona 
arifc  from,  be  not  meerly  from  Education,  but  indeed  from  Reafons 
and  Arguments  which  are  offered,  it  will  not  from  thence  neceffarily 
follow,  that  their  AffcCtions  are  truly  gracious  :  For  in  order  to  that, 
it  is  requifite,  not  only  that  the  Belief  which  their  AfftCtions  arife 
from,  fiiould  be  a  reafonahky  but  alfo  a  //>/>y/.v^/Btlief  or  ConviCtion. 
I  fuppofe  none  will  doub;  but  tliat  fome  nitural  Men  do  yield  a  Kind 
of  Afiliit  of  their  Judgments  to  the  Truth  of  the  chrillian  Religion, 
from  the  rational  Proofs  or  Arguments  that  are  offered  to  evince  it. 
Judas^  without  Doubt,  thought  Jej'us  to  be  the  Meffiah^  from  the 
Things  which  he  faw  and  heard  \  but  yet  all  along  wis  a  Devil,  So 
\nJohn  2.23,24,25.  we  read  ot  many  that  believed  inChrijr s Name. when 
ihey  Jaw  the  Miraaes  that  he  did;  whom  yet  Chnff  knew  had  not 
that  within  them,  which  was  to  be  depended  on.  So  Simon  the  Sor- 
cerer believed,  when  he  beheld  the  Miracles  and  Sii^ns  which  were 
done  ;  but  yet  remained  in  the  Gall  of  Bitter nefs^and  Bond  of  Iniquity y 
ACts  8.  13,  2^.  -  And  if  there  is  fuch  a  BLdicf  or  Aff  nt  of  thejudg- 
ment  in  fome  natural  Men,  none  c^n  doubt  but  that  religious  Affec- 
tions may  ar^fe  fro,n  chat  Affent  or  Belief  ;  as  we  read  of  fome  who 
believed  for  a  while,  that  were  greatly  aftlCtcd,  and  anon^  with  Joy 
received  the  JVord. 

'fis  evident  thai   there   is  fuch  a  Thing  as  a  fpiriiual  Belief  or 
Conviction  of  the  Truth  of  the  Things  of  the  Gofpcl,  or  a  Belief 

that 


1 86  "The  fifth  Srgn  Part  III. 

that  is  peculiar  to  thofe  who  are  fpi ritual,  or  who  arc  regenerated, 
and  have  the  Spirit  of  God,  in  his  holy  Communication?,  and  dwell- 
ing in  them  as  a  vital  Principle.  So  that  the  Convi(5^ion  they  have, 
don't  only  difFcr  fro?n  that  which  natural  Men  have,  in  its  Conco- 
mitants, in  that  it  is  accompanied  with  good  Works  ;  hut  the  Belief 
it  felf  is  diverfe,  the  Ailcnt  and  Conviction  of  the  Judgment  is  of  a 
Kind  peculiar  to  thofe  wlio  are  fpiritual,  and  that  which  natural  Men 
are  wholly  deflitute  of.  I'his  is  evident  by  the  Scripture,  if  any 
Thing  at  all  is  fo  ;  John  17.  8.  They  have  believed  that  thou  d'ldj}  fend 
tm.  Tit.  r.  I.  According  to  the  Faith  of  God's  Ele6i^  and  the ackmiv- 
Icdging  of  the  Truth  which  is  after  Godlinefs.  John  16.  2y.  The  Fa- 
ther himf  elf  lovcth  you  ^  becauje  ye  have  loved  me y  and  have  believed  that 
1  came  cut  from  God.  i  John  4.  15.  Whofoever  fhall  confefs  thatjefus 
is  the  Son  of  God,  God  dweUeih  in  him^  and  he  in  God.  Chap.  5.  i. 
Whofoever  helieveth  that  Jefus  is  the  Chriji^  is  born  of  God.  Ver.  lo^ 
He  that  helieveth  on  the  Son  of  Gcdy  ha*h  the  Witnefs  in  himfelf. 

What  a  fpiritual  Conviclion  of  the  Judgment  is,  we  are  naturally 
led  to  determine  from  what  has  been  faid  already,  under  the  former 
Head  oi  2.  fpiritual  Umlerflanding,  The  Convi6lion  of  the  Judgment 
arifes  from  the  Illumination  of  the  UndcrRanding  :  The  p  ifTing  of  a 
right  Judgment  on  Things,  depends  on  an  having  a  right  Apprehen- 
fion  or  Idea  of  Things.  And  therefore  it  fellows,  that  a  fpiritual 
Conviction  of  the  Truth  of  the  great  Things  of  the  Gofpel,  is  fuch 
a  Conviction,  as  arifes  from  having  a  fpiritual  View  or  Appreheniion 
of  thofe  Things  in  the  Mind.  And  this  is  alfo  evident  from  the 
Scripture,  which  often  reprefcnts,  that  a  faving  Belief  of  the  Reality 
and  Divinity  of  the  Things  propos'd  and  exhibited  to  us  in  the  Gof- 
pel, Is  from  the  Spirit  of  God's  enlightening  the  Mind,  to  have  right 
Apprehenfions  of  the  Nature  of  thofe  Things,  and  fo  as  it  were  un- 
veiling Things,  or  revealing  them,  and  enabling  the  Mind  to  view 
them  and  fee  them  as  they  are.  Luke  10.  21,  22.  I  thank  thee.,  O 
Father.,  Lord  of  Heaven  and  Earth.,  that  thou  hajl  hid  thefe  Things 
from  the  (Vife  and  Prudent.,  and  hajl  revealed  them  unto  Babes: 
'Even  fo  Father.,  forfo  it  feemed gocd  in  thy  Sight.  Jll  Things  are  de- 
livered unto  ms  of  my  Father  ;  and  no  Man  knowcth  who  the  Son  is.,  but 
the  Father.,  and  who  the  Father  is  but  the  Son,  and  he  to  whom  the  Sort 
will  REVEAL  him.  John  6.  40.  And  this  is  the  Will  of  him  that  fent 
me,  that  every  one  that  seeth  the  Son,  and  believei  H  on  him,  ?nay 
have  evcrla/ling  Life.  Where  it  is  plain,  that  true  Faith  arifes  from 
a  fpiritual  Sight  of  Chrift.  And  John  17.  6,  7,  8.  I  have  mani- 
}"CSTED  thy  Name  unto  the  Men  which  thou  gavejl  me  out  of  the  World 
-'-NovJ  they  have  known  that  allThings  whatfoever  thou  hajl  given  me, ore 
'jfthee\  for  I  have  given  unto  them  the  H'ord^  which  thou  gavefl  mCy 
jr:d  tf^ey  haife'received  them,  and  known  fur  cly  that  I  ettime  out  from  thfe., 
indthn  have  believed  that  thou  didit  fend  me.     Where  Chrift'j;  mani- 

1  fcfting 


Part  III.         ef  gracious  JjfcEliom.  187 

fefting  God's  Name  to  the  DiTciples,  or  giving  them  a- true  Apprc- 
henfion  nnd  View  of  divine  7'hings,  was  th:it  whereby  they  knew 
that  Chrift's  Dcxftrine  was  of  God,  and  that  Chrift  hinifelf  was  ol 
him,  and  was  fent  by  him.  Matth.  i6.  i6,  17.  Simon  Peter  {aid^ 
Thou  art  the  Chrijl^  the  Son  of  the  living  God.  And  Jefus  anfivered^ 
find  [aid  unto  h'nn^  Bleffed  art  ihoUy  Simon  Bdr-'pna,  for  F/eJb  and 
Blood huth  not  REVEALKD  it  unto  thee^  but  ?ny  Father  which  is  in  Hea- 
ven. I  John  5.  10.  He  that  believeth  on  the  Son  of  Gcd^  hath  the-. 
jyitncfs  in  himfelf  Cial.  1.  11,15,16.  Being  more  exceedingly  zealou9 
of  the  Traditions  of  ?ny  Fathers.  ButwhenitpleafedGcd^whofefara- 
ied  mc  from  ?n\'  Mother'' s  ff^omb.,  and  called  7ne  by  his  Grace,  to  RF- 
VEAT,  his  Son  inrnc,  that  I  inight  preach  })i in  among  the  Heathen^  imme- 
diately I  conferred  not  with  Flejh  and  Bbod. 

If  it  be  (o^  that  That  is  a  fpiritual  Convi£i:ion  of  the  Divinity  and 
Reahty  of  the  Things  cxliibitcd  in  the  Gofpcl,  wl;ich  arifes  from  a 
fpiritual  Underftanding  oi  thofe  Thinijs  ;  1  have  fljown  already  what 
that  i-s  vix.  a  Senfe  and  Taftc  of  the  divine,  fuprenm  and  holy  Fx- 
cellency  and  Beauty  of  th '.fc  Things.  So  that  then  is  the  Mind  fpi- 
rituallv  convinced  of  (he  Divinity  and  Truth  of  the  great  Things  of 
the  Gofpel,  when  that  Convi6lion  arifes,  either  diredly  or  remote- 
ly, from  fuch  a  Senfe  or  View  of  their  divine  Exct  llency  and  Glory 
as  is  there  exhibited.  This  clearly  follows  from  Things  that  have 
been  already  faid  ;  and  for  this  iheScnpture  is  vcr\'  plain  and  exprefs. 
2  Cor.  3.  3,  4,  5,  6.  But  if  cur  Gofpcl  be  hid^  it  is  hid  to  them  that 
are  lofi  :  In  tvho?n  the  Gcd  of  this  World  hath  blinded  the  Minds  of  them 
that  B  E  L I F.  \-  E  not ,  leU  the  L  ight  of  the  GLO  PIG  us  GosPEL  of 
Chrift,  who  is  the  Image  of  God .  jlmdd  Jhinc  unto  them.  For  ive  preach 
not  our  felves.,  but  Chrift  Jefus  the  Lord.,  and  our  f elves  your  Servants 
for  fefus  Sake.  For  God,  who  commanded  the  Light  to  Jhine  out  of 
Darknefs.,  hath  Jhincd  in  our  Hearts.,  to  give  the  Light  of  the 
Knowledge  of  the  Glory  of  God,  in  the  Face  of  Jefus 
Chrift.  Tocrethcr  with  the  laft  Verfe  of  tiie  foregoing  Chapter, 
which  introduces  this.  But  we  all  ivith  open  Face.,  beholding  as  in  a 
Glafs.,  the  Glory  of  the  Lord^  are  changed  into  the  fame  Image^ 
from  Glory  to  Glory.,  ejen  as  by  the  Spirit  of  the  Lord.  Nothing  can 
be  more  evident  then  that  a  faving  Belief  of  the  Gofpel,  is  here 
fpoken  of,  by  the  Apoftle,  as  arifing  from  the  Mind's  being  enlight- 
ned,  to  behold  the  divine  Glory  of  the  Things  it  exhibits. 

Th's  View  or  Senfe  of  the  divine  Glory,  and  unparallel'd  Beauty 
of  the  Thinas  exhibited  to  us  in  the  Gofptl,  has  a  Tendency  to  con- 
vince the  Mind  of  their  Divinirv,  two  Ways  ;  direSlly  ;  and  more 
indire.'lly,  and  remotely,  i.  A  View  of  this  divine  Glory  dirc5flyy 
convinces  the  Mmd  of  the  Divinity  of  thefe  Things,  as  this  Glory  is 
in  it  felf  a  direct,  clear,  and  all-conquering  Evidence  of  it  5  efpecial- 


i88:  The  fifth  Sign  Part  III. 

ly  when  clearJy  difcovercd,  or  Vv'hen  tliis  fupcrnatura]  Senfe  is  giv;  n 
in  a  good  Degree. 

He  that  has  his  Judgment  thus  direBly  convinced  and  afTured  of  the 
Divinity  of  the  Tilings  of  the  Gofpel,  by  a  clear  V^iew  of  their  di- 
vine Glory,  has  a  reajonable  Convi6lion  ;  his  Belief  and  Afl'urance  is 
altogether  agreable  to  Reafon  ;  becjiufe  the  divine  Glory  and  Beauty  • 
of  divine  Things  is  in  it  felf,  real  Evidence  of  their  Divinity,  and  the 
moft  direct  and  itrong  Evidence.  He  that  trulv  fees  the  divine, 
tranfcendent,  fupream  Cilory  of  thofe  Thii^gs  which  are  aivine,  does 
as  it  were  know  their  Divinity  intuitivelv  ;  he  not  only  argues  that 
they  are  divine, but  he  fees  that  they  are  divine  ;  he  fees  That  in  them 
wherein  Divinity  chiefly  coniilts  ;  for  in  this  Glory,  which  is  fo  vadly 
and  inexpreffibly  diftinguifhed  from  the  Glory  of  artificial  Things, 
and  all  other  Glory,  does  mainly  confiit  the  true  Notion  of  Divinity  : 
Crod  is  God,  and  diltinguifhcd  from  all  other  Beings,  and  exalted  a- 
buve  'em,  chiefly  by  his  divine  Beauty,  which  is  infinitely  diverfe 
from  all  other  Beauty.  They  therefore  that  fee  the  Stamp  of  this 
Glory  in  divine  Things,  they  fee  Divinity  in  them,  they  fee  God  in 
them,  and  fo  fee  'em  to  be  divine  ;  becaufe  thev  fee  that  in  them 
wherein  the  trueft  Idea  of  Divinity  does  confilL  Thus  a  Soul  may 
have  a  Kind  of  intuitiv^e  Knowledge  of  the  Divinity  of  the  Things 
exhibited  in  the  Gofpcl  ;  not  that  he  judges  the  Dodlrines  of  the 
Gofpel  to  be  from  God,  without  any  Argument  or  Deduction  at  all ; 
but  it  is  without  any  long  Chain  of  Arguments  ;  the  Argument  is 
but  one,  and  the  Evidence  dire6l  ;  the  Mind  afcends  to  the  Truth  of 
the  Gofpel  but  by  one  Step,  and  that  is  its  divine  Glory. 

It  would  be  very  ftrange,  if  any  profefling  Chrifiian  fhould  deny 
it  t©  be  poflible  that  there  ihould  be  an  Excellency  in  divine  Things, 
which  is  fo  tranfcendent,  and  exceedingly  difterent  from  what  is  in 
other  Things,  that  if  it  were  feen,  would  evidently  diltinguifh  them. 
Wc  can't  rationally  doubt,  hut  that  Things  that  are  divine^  that  ap- 
pertain to  the  fupream  Being,  are  valily  diftcrent  from  Things  that 
are  hufuane  -,  that  there  is  a  god- like,  high,  and  glorious  Excellency 
in  them,  that  docs  fo  diiUnguifh  them  from  the  Things  which  are  of 
Men,  that  the  Difference  is  ineffable  ;  and  therefore  fuch,as,  if  fecn, 
will  have  a  moft  convincing,  fatisf)ing  Influence  upon  anv  one,  that 
they  arc  what  they  are,  viz.  divine.  Doubtlefs  there  is  that  Glory 
and  Exrf:;}lency  in  the  divine  Being,  by  which  he  is  fo  infinitely  diftin- 
guijhed  from  all  other  Beings,  that  if  it  were  fecn,  he  mii'lit  be  known 
by  it.  Jt  would  thcrefcrc  be  very  unrcafonabie  to  deny  that  it  is 
poflible  for  God,  to  give  Munifeftations  of  this  diftinguifhing  Excel- 
lency, in  Thincs  bv  which  he  is  pleafed  to  make  himfclf  known  ; 
and  that  this  diftinouifhing  Excellency  may  be  clearly  feen  in  them. 
There  are  natural  Excellencies  that  are  very  evidently  diftinguifhing 
of  the  Subjeds   or  Authors,  to  any   one  who  beholds  them.     How 

vaftly 


Part  III.  of  gracious  AffeBicns,  1K9 

va{ily  is  the  Speech  of  an  undcrftanding  Man  different  frcm  that  of 
a  little  Child  !  And  how  greatly  diftinguifhcd  is  the  Speech  of  feme 
Men  of  great  Genius,  as  Uc77in\  Cicero,  MHtcn,  Lccke^  Jddifcn^  and 
others,  frcm  that  of  many  other  underflanding  Men  !  There  are  no 
Limits  to  be  fet  to  the  Degrees  of  Manifeftation  of  men'al  Excellen- 
cy, that  there  may  be  in  Speech.  But  th.e  Appearances  of  the  raiu- 
r^/ Perfections  of  God,  in  the  A^anifef^ations  he  makis  of  himfelf, 
may  doubtlcfs  be  unfpeakably  more  evidently  diftirguifhing,  than  the 
Appeiiranccs  of  thofe  ^Excellencies  of  Worms  of  th.e  Duft,  in  vh'ch 
they  d:f}\r  one  fioni  another.  He  that  is  well  acquainted  with  Man 
kind,  and  their  Works,  by  viewing  the  Sun,  may  know  it  is  no  hu 
man  Work.  And  'tis  reafonable  to  fuppofe,  that  when  Chrift  ccmcs 
at  the  End  of  the  World,  in  the  Glory  of  his  Father,  it  will  be  with 
fuch  ineft'iblc  Appearances  of  Divinity,  as  will  leave  no  Doubt  to 
the  Inhabitants  of  the  World,  even  the  mofl  obflinate  Infidel?,  that 
he  who  aj^pears  is  a  divine  Pcrfon.  But  above  all,  do  the  Mani- 
feftations  of  the  moral  and  fp ir i tua I  Q\oxy  of  the  divine  Being  (  which 
is  the  proper  Beauty  of  the  Divinity  )  bring  their  own  Evidence,  and 
tend  to  aflure  the  Heart.  Thus  the  Difciples  were  aflured  that  Jefus 
was  the  Son  of  God,  for  they  beheld  his  Glory  ^  as  the  Glcry  of  the  only 
Begotten  of  the  Father^  full  cf  Grace  ard  Truth ^]chn  i.  14.  When 
Chrift  appeared  in  the  Glory  of  his  Tran^fi^niraiion  to  his  Difciples, 
with  that  outward  Glory,  to  their  bcdily  Eyes,  which  was  a  fwcct 
and  admirable  Symbol  and  Semblance  of  his  fpiriiual  Glory,  tcc^ether 
with  his  fpirituul  Glory  it  felf,  manifefted  to  their  Minds  ;  the  Mani- 
feftation of  Glcry  was  fuch,  as  did  perfectly,  and  with  good  Reafun, 
affure  them  of  hi:>  Divinity  ;  as  appears  by  what  one  of  them,  i-iz, 
the  Apoftle  P^/tT,  fays  concerning  it,  2  Pet.  i.  16,  17,  18.  For 
ive  have  not  folkujcd  cunningly  dcvifed  Fahlcs,  ivhcn  we  made  knoun  wild 
you  the  Power  and  Coming  of  our  Lord  Jefus  Chrijl,  hut  were  E-^e-wii- 
nejfesofhis  Majcjly  :  For  he  received  frorn  God  the  Father^  Honour  a7:d 
Glory  ;  when  there  came  fuch  a  Foice  to  him  frcm  the  excellcni  Glory  ^  This 
is  my  beloved  Son  in  iuho?n  I  am  well  pleafed.  And  this  Voice  ivhich  came 
from  Heaven,  we  heard^  when  we  were  with  him  in  the  holy  Mcunt, 
The  Apoftle  calls  that  Mount,  the  holy  Mount,  becaufe  the  Maniftfta- 
tions  of  Chrifl  which  were  there  made  to  their  Minds,  and  which 
their  Minds  were  efpecially  imprefs'd  and  ravifhed  with,  was  the 
Glory  of  his  Hclinefs,  or  the  Beauty  of  his  moral  Excellency  ;  or,  us 
another  of  thefe  Difciples,  who  faw  it,  exprefles  it,  His  Glcry,  zs  full 
of  Grace  and  Truth, 

Now  this  diftinguifhing  Glory  of  the  divine  Being  has  it's  brighteft 
Appearance  and  Manifeftation,  in  the  Things  propofed  and  exhTbitcd 
to  us  in  the  Gofpcl,  the  Doctrines  there  taught,  the  Word  there  fpo- 
ken,  and  the  divineCounfels,Acts  and  Works  there  revealed.  Thefc 
Things  have  the  clearelt,  mgft  admirable,  and    diftinguifhing  Re- 

prcfeniations 


190  The  fifth  Sign  Part  III, 

prefentations  and  Exhibitions  of  the  Glory  of  God*s  moral  Perfec- 
tions, that  ever  were  made  to  the  World.  And  if  there  be  fuch  a 
diftingui(hing,  evidential  Manifeftation  of  divine  Glory  in  the  Gof- 
pel,  'tis  reafonable  to  fappofe  that  there  may  be  fuch  a  I'hing  as 
Seeing  it  :  What  (liould  hinder  hut  that  it  n:ay  be  feen  ?  'Tis  no 
Argument  that  it  can't  be  (e^n^  that  fome  don't  fee  it  ;  tho'  they 
may  be  difcerning  Men  in  temporal  Matters.  If  there  be  fuch  in- 
effable, diftinguifhing,  evidential  Excellencies  in  the  Gofpel,  *tis  rea- 
fonable to  fuppofe  that  they  are  fuch  as  are  not  to  be  difcerned,  but 
by  the  fpecial  Influence  and  Enlighrnings  of  the  Spirit  of  God. 
There  is  need  of  uncommcMi  Force  of  Mind  to  difcern  the  diltin- 
guifhing  Excellencies  of  the  Works  of  Authors  of  great  Genius  : 
Thofe  Things  in  Alilton^  which  to  mean  Judges,  appear  taftelels  and 
Imperfeftions,  are  his  inimitable  Excellencies  in  the  Eyes  of  thofe 
who  are  of  greater  Difcerning,  and  better  Taftc.  And  if  there  be 
a  Book,  which  God  is  the  Author  of,  'tis  moft  reafonable  to  fuppofe 
that  the  diflinguifhing  Glories  of  his  Word  are  of  fuch  a  Kind,  as  that 
the  Sin  and  Corruption  of  Men's  Hearts,  which  above  all  Things 
alienates  Men  from  the  Deity,  and  makes  the  Heart  dull  and  ftupid 
to  any  Senfc  or  Tafte  of  thofe  Things  wherein  the  moral  Glory  of 
the  divine  Perfe<Slions  confifts  ;  I  fay,  'tis  but  reafonable  to  fuppofe, 
that  this  would  blind  Men  from  difcerning  the  Beauties  of  fuch  a 
Book  ;  and  that  therefore  they  will  not  fee  jthem,  but  as  God  is 
pleafed  to  enlighten  them,  and  reftore  an  hoM^  Tafte,  to  difcern  and 
rtlifh  divine  Beauties. 

This  Senfc  of  the  fpiritual  Excellenc^and  Beauty  of  divine  Things, 
does  alfo  tend  dire^Iy  to  convince  the  Mind  orthe  Truth  of  the  Go(- 
pcl,  as  there  are  very  many  of  the  moll  important  Things  declared  in 
the  Gofpel,  that  are  hid  from  the  Eyes  of  natural  Men,  the  Truth  of 
which  does  in  EfFecl  confift  in  this  Excellency,  or  does  fo  immediately 
depend  up. m  it  and  refult  from  it;  that  in  this  Excellency's  being 
fcen,  the  Truth  of  thofe  Things  is  feen.  As  foon  as  ever  the  Eyes 
are  opened  to  behold  the  holy  Beauty  and  Amiablenefs  that  is  in  di- 
vine Things,  a  Multitude  of  moft  ImportantDodrines  of  the  Gofpel, 
that  depend  upon  it,  (which  all  appear  ftrange  and  dark  to  natur.il 
Men)  arc  at  once  feen  to  be  true.  As  for  Inftance,  hereby  appears 
the  Truth  of  what  the  Word  of  God  declares  concerning  the  exceed- 
ing Evil  i^i  Sin  ;  for  the  fame  Eve  that  difcerns  the  tranfcendent 
Beauty  of  Holinef?.,nccc{rarily  therein  fees  the  exccedingOdioufnefs  of 
Sin  :  The  faiwcTafie  which  relifhcs  theSwcetnefs  of  true  moralGood, 
taftes  the  Bittcrncfs  of  moral  Evil.  And  by  this  Means  a  Man  fees 
his  own  Sinfulnefs  and  Loathfomnefs  ;  for  he  has  now  a  Senfe  to 
difcern  Obje<5ls  of  this  Nature  ;  and  fo  fees  the  Truth  of  what  the 
Word  of  God  declares  concerning  the  exceeding  Sinfulnefs  of  Man- 
kind j  which  before  he  did  not  fee.  He  now  fees  the  dreadful  Pollu- 
tion 


Part  III.  of  gracious  AfcBions.  ityi 

tfon  of  his  Heart,  and  the  defpeiate  Depravity  of  his  Nature,    in  a 
Rcw  Manner ;  for  his  Soul  has  now  a  Senfe  given  it  to  feel  the  Pain 
offuch  a  Difeafc  :   And  this  fliows  him  the  Truth  of  what  the  Scrip- 
ture reveals  concerning  the  Corruption  of  Man's  Nature,  his  originiil 
Sin,  and  the  ruinous  undone  Condition  Man  is  in,    and  his  need  of  a 
Saviour,  his  need  of  the  mighty   Power  of  God  to  renew  his  Heart 
ar.d  change  liis  Nature.      Men  by  feeing  the  true  PJxcelkncv  of  Ho- 
lincfs,  do  fee  the  Glory  of  all  thofe  Things,  which  both  Reafon   and 
Scripture  fhcw  to  be   in  the  divine  Being  ;   for   it  i^.as   been   fljown 
that  the   Glory  of  them   depend  on   this  :    And  hereby  they  fee  the 
Truth  of  all   that   the  Scripture  declares  concerning  God's  gloriour- 
Excellency  and    M:ijefty,  his    being  the  Fountain  of  all  Good,  tliff 
only   Happinefs  of  the  Creature,  &c.     And   this   again   fhews  tiie 
Mind  the  Truth  of  what  the  Scripture  teaches   concerning  the  Evil 
of  S:n  againft  fo  glorious  a  God  ;   and    alfo    the   Truth  of   what  it 
teaches  concerning    Sin's  juft   Defert   of  that    dreadful   Punifliment 
which  it  reveals  ;  and  alfo  concerning  the  ImpofTibility  of  our  offc;: 
ing  any  Satisfaction,  or  fufficient  Attonement,   for   that   which  is  To 
infinitely  evil  and  heinous.     And  this  again  (hews  the  Truth  of  wb  \t 
the  Scripture  reveals  concerning  the  Nece/fity  of  a  Saviour,  to  cfier 
an  AttQnement  of  infinite  Value  for  Sin.      And  this  S'.nfe  of  fpiritual 
Beauty  that  has  been  fpoken  o'i^  enables  the  Soul  to  fee  the  Glory  of 
thofe  Things  which   the  Cjofpel  reveals  conccrninfi   the   Perfon   of 
Chrift  ;   and  fo  enables  to^ee  the  cxccedingBcauty  and  Dignity  of  his 
Perfon,  appearing  in  what  the  Gofpcl  exhibits  of  his  Word,  VVorks, 
A6ts  and  Lif«i  :   And  this   Apprehenfion  of  the  fuperlative  Dignity  of 
his  Perf(»n,   fliews  the  Truth  of  what  the  Gofpel  declares  concerning; 
the  Value  of  iv.s  Blood  and   Rightcoufnefs,  and  fo  the  infinite  Excel- 
lency of  that  Offering  he  has  made  to  God  for  us,  and  fo  its  Suft- 
cicncy  to  attone  for  onr  Sins,  and  recommend  us  to  God.     And  thus 
the  Spirit  of  God  difcovers  the  Way  of  Salvation  by  Chrift  :  Thus 
the  Soul  fees  the  Kitncfs  and   Suitablencfs  of  this  Way  of  Salvation, 
the  admirable  Wtfdom  of  the  Contrivance,  and  the  pcrfedl  Anfwera- 
blencfs  of  the  Provifion   that  the  Gi^fpel  exhibits,    (as  made  for  us) 
to  our    Neceffities.     A  Senfe  of  true   divine  Beauty  being  given  to 
the  Soul,  the   Soul  difcerns  the  Beauty  of  every   Part  of  the  Gofpcl 
Scheme.     This  alfo  fhews  the  Soul  the  Truth  of  what  the  Wcrd  of 
God  declares  concerning  Man's  cliief  Happinefs,  as  confifting  m  holy 
Ex.rcifes  and  Enjoyments.     This  (hews  the  Trutli  of  what  the  Gof- 
pel declares  concerning  the  unfpeakable  Glery  of  the  heavenly  State. 
And  what  the  Prophecies  of  the  old  Teftament,  and  the  Writing*;  of 
the  ApoHles  declare  concerning  the  Glory  of  the  MefTiah's  Kingdom, 
is  now  all  p^aln  ;  and  alfo  what  the  Scripture  teaches  concerning:  tlic 
Rrafons  and  Grounds  of  our  Duty.     The  Truth  of  all  thefc  Thin^^s 
revealed  in  the  Scripture,  and  many  more  ijut  plight  be  mentioned, 

appear 


192  ■7be  fifth  sign  Part  III. 

appear  to  the  Soul,  only  by  imparting  that  fpiritiial  Tafte  of  divine 
Beauty,  which  has  been  fpoken  of.  They  being  hidden  Things  to 
the  Soul  before. 

And  befides  all  this,  the  Truth  of  all  thofe  Things  which  the  Scrip- 
ture fays  about  experimental  Religion,  is  hereby  known  ;  for  they  are 
now  experienced.  And  this  convinces  the  Soul  that  one  who  knew 
the  Heart  of  Man,  better  than  we  know  our  own  Hearts,  and  per- 
fedly  knew  the  Nature  of  Vertue  and  Holinefs,  was  the  Author  of 
the  Scriptures.  And  the  opening  to  View,  with  fuch  CIcarneG-,  fuch 
a  World  of  wonderful  and  glorious  Truth  in  the  Gofpcl,  that  before 
was  unknown,  being  quite  above  the  View  of  a  natural  Eye,  but  now 
appearing  fo  clear  and  bright,  has  a  powerful  and  invinciblelniluence 
on  the  Soul,  to  perfwade  of  the  Divinity  of  the  Gofpel. 

UnlefsMen  may  come  to  a  reafonable  folidPerfwafion  ^cConvidion 
of  the  Truth  of  the  Gofpel,  by  the   internal    Evidences  of  it,   in  the 
VVav  that  has  been  rpoken,  viz.    By  a  Sight  of  it*s  Glory  ;    'tis  im- 
pofTible  that  thofe  who  are  ilHterate,  and   unacquainted  with  Hiftory, 
Ihould  have  any  thorough  and  eft'ectual  Convi^Slion  of  it  at  all.     They 
may  without  this,   fee   a  great  deal  of  Probability  of  it  ;    it  may  be 
reafonable   for  them  to  give  much  Credit  to  what  learned  Men,   and 
Hiftorians  tell  'cm  ;  and  they  may  tell  them  fo  much,  that   it   may 
look  very  probable  and  rational  to  them,  that  the  chriftian  Religion  is 
true  ;  and  fo  much  that  they  would  be  very  unreafonable  not  to  en- 
tertain this  Opinion.     But  to  have  a   Conviflion,  fo  clear,  and  evi- 
dent, and  aflliring,  as  to  be  fufficient  to  induce   them,  with  Boldncfs, 
to  fcll-all,  confidently  and  fearlefsly  to  run  the  Venture  of  the  Lofs  of 
all  Things,  and  of  enduring  the  moft  exquifite  and  long-continued 
Torments,   and  to  trample   the  World  under  Foot,   and   count   all 
Things  but  Dunn;,  for  Chrift  ;  the  Evidence  they  can   have  from  Hif- 
tory,  cannot  be  fufiicient.      It  is  impoiTible  that  Men,   who  have  not 
fomething  of  a  general  View  of  tiie  hiltorical  World,  or  the  Series  of 
Hiitory  from    A'je  to  Age,  fhould  come  at  the  Force  of   Arguments 
for  the  Truth  of  Chriftianity,  drawn  from  Hiltory,  to  that  Degree, 
as  efFe£lually  to  induce  them   to  venture  their  all  upon  it.     After  all 
that  learned  Men  have  faid  to  them,   there  will  remain    innumerable 
Doubts  on  their  Minds  :    They  will  be   ready,   when    pinched    with 
tome  great  Trial  of  their  Faith,   to  fav,  *'  How  do  I  know  this,  or 
-*   that'   How  do  J  know  when  thefe  Hiftorics  were  written  ?   Learn- 
'•-   td  Men  tell  me  thc-fc  Hiflories  were  fo  and  (o  attcfted  in  the  Day 
*•   of  them  'y  but 'how  do  I  know  that  there  were  fuch  Attcftations 
^'  then?  They  tell  m5  there  is  equal  Rcafon  to  believe  thefe  Fa6ts, 
»*  as  anv  whatfoever  that  are  related  at  fuch  a   Difhnce  ;   but  how 
•*  do  I  know  that  other  Fa<Sts  which   are  related  of  thofe  Ages,  ever 
**   were  j^  "     'l^hofc  who  have  not  fomething  of  a  general    View  of 
the  Series  of  liilforical  Events,  and  of  the  State  of  Mankind  from 
-         •  Age 


Part  III.  of  gracious  Affcbliom.  193 

Age  to  Age,  cannot  fee  the  clear  Evidence  from  Hiliory,  of  the 
Truth  of  Fa  (Sis,  in  diitant  Ages  ;  but  there  will  endlcfs  Doubts  and 
Scruples  remain. 

But  theGofpel  was  not  given  only  for  learnedMcn.  There  arc  at 
lead  Nineteen  inTwenty,  if  not  Ninety-nine  in  an  Hundred,  of  thofe 
for  whom  the  Scriptures  were  written,  that  are  not  capable  of  any 
certain  or  effectual  Conviiflion  of  the  divine  Authority  of  the  Scrip- 
tures, by  fuch  Arguments  as  learned  A4en  make  ufe  of.  If  Men 
who  have  been  brought  up  in  Heatlienifm,  mult  wait  for  a  clear  ar.d 
certain  Convi61ion  of  the  Truth  of  Chriftianity,  'till  they  have  Learn- 
ing and  Acquaintance  with  the  Hiftories  of  politer  Nations,'  enough 
to  fee  clearly  the  Force  of  fuch  Kind  ^f  Arguments  ;  it  will  make  the 
Evidence  of  the  Gofpel,  to  them,  immenfely  cumberfomc,  and  wilJ 
render  the  Propagation  of  the  Gofpel  among  them,  infinitely  difficult. 
Miferable  is  the  Condition  of  the  Hou[jaiwmuck  hiduim^  and  others, 
who  have  lately  manifefted  a  Defire  to  be  indructed  in  Chriftianity  ; 
if  they  can  come  at  no  Evidence  of  the  Truth  of  Chriftianity,  fuffici- 
ent  to  induce  'em  to  fell  all  for  Chrift,  in  no  other  Way  but  this. 

'Tis  unreafonable  to  fuppofc,  that  God  has  provided  for  1  i^  People, 
no  more  than  probable  Evidences  of  the  Truth  of  the  Gofpel.  He 
has  with  great  Care,  abundantly  provided,  and  given  them,  the  moll 
convincing,  afTuring,  fatisfying  and  manifold  Evidence  of  his  Faith- 
fulnefs  in  the  Covenant  of  Grace  ;  and  as  David  fays,  made  a  Cove- 
nant^ ordered  in  all  Things  and  fur e.  Therefore  it  is  rational  to  fup- 
pofe,  that  at  the  fame  Time,  he  would  not  fail  of  ordering  the  Mat- 
ter lb,  that  there  ihduld  not  be  wanting,  as  great,  and  clear  Evidence, 
that  this  is  his  Covenant^  and  that  thefe  Promifcs  are  hisPromifes  ;  or 
which  is  the  fame  Thing,  that  the  chriftian  Religion  is  true,  and  that 
the  Gofpel  is  his  Word.  Otherwife  in  vain  are  thofe  great  AlTu- 
rances  he  has  given  of  his  Faithfulnefs  in  his  Covenant,  by  confirming 
it  with  his  Oath,  and  fo  varioufly  eftablifhing  it  by  Seals  and  Pledges. 
For  the  Evidence  that  it  is  his  Covenant,  is  properly  the  Foundation 
on  which  all  the  Force  and  Efted  of  thofe  other  Aflurances  do  itand. 
We  may  therefore  undoubtedly  fuppofe  and  conclude,  that  there  is 
fome  Sort  of  Evidence  which  God  has  given,  that  this  Covenant,  and 
thefe  Promifcs  are  his,  beyond  all  meer  Probability  ;  that  there  are 
fome  Grounds  of  Aflurance  of  it  held  forth,  which,  if  we  are  not 
blind  to  them,  tend  to  give  an  higher  Perfwafion,  than  any  arguing 
from  Hiftory,  humane  IVadition,  ks'c.  which  the  Illiterate,  and  Un- 
acquainted with  Hiftory,  are  capable  of  ;  yea,  that  which  is  good 
Ground  of  the  higheft  and  moft  perfect  AfTurance,  th^t  Mankind 
have  in  any  Cafe  whatfoever  ;  agrcable  to  thofe  high  ExpreiTions 
which  the  Apoftle  ufes,  Heb.  lo.  22.  Let  us  draiv  near  in  full 
Assurance  of  Faith.  And  Col.  2.  2.  That  their  Hearts  might 
U^omforUd^Uing knit  together  iuLcve^andunto  allRjches,  of  the 


194  "^^^  f^fi^  %'^  Part.  III. 

FULL  Assurance  OF  Understanding,  to  the  Acknowledgment 
of  the  Myjlery  ofGcd,  and  of  the  Father^  and  of  Chrij},  It  is  reafona- 
m^  to  fuppoie,  that  God  would  give  the  greateft  Evidence,  of  thofe. 
Things  which  are  greateft,  and  th^  Truth  of  which  is  of  greateft  Im- 
portance to  us :  And  tiiat  we  therefore,  if  we  are  wife,  and  a6l  ra- 
tionally, (hall  have  the  greateft  Defire  of  having  full,  undoubting,  and 
perfect  AfTurance  of.  But  it  is  certain,  that  fuch  an  Aflurance  is  not 
to  be  attained,  by  the  greater  Part  of  them  who  live  under  the  Gof- 
pel,  by  Arguments  fetch'd  from  ancient  Traditions,  Hiftories,  and 
Monuments. 

And  if  we  come  to  Fa<5l  and  Experience,  there  is  not  the  leaft 
Reafon  to  fuppofe,  that  One  in  an  Hundred  of  thofe  who  have  been 
fincerc  Chriftians,  and  have  had  a  Heart  to  fell  all  for  Chi  ift,  have 
come  by  their  Conviction  of  the  Truth  of  the  Gofpel,  this  Way.  If 
we  read  over  the  Hiftories  of  the  many  Thoufands  that  died  Martyrs 
for  Chrift,  fince  the  Beginning  of  the  Reformation,  and  have  ehear- 
fully  undergone  extream  Tortures,  in  a  Confidence  of  the  Truth  of 
the  Gofpel,  and  confider  their  Circumftances  and  Advantages  ;  how 
few  of  them  were  there,  that  we  can  reafonably  fuppofe,  ever  came 
by  their  aflured  Perfwafion,  this  Way  ;  or  indeed  for  whom  it  was 
poftible,  reafonably  to  receive  fo  full  and  ftrong  an  Aflurance,  from 
fuch  Arguments  !  Many  of  them  were  weak  Women  and  Children, 
and  the  greater  Part  of  them  illiterate  Perfor.s,  many  of  whom  had 
been  brought  up  in  popifh  Ignorance  and  Darknefs,  and  were  but 
newly  come  out  of  it,  and  lived  and  died  in  Times,  wherein  thofe 
-Arguments  for  the  Truth  of  Chriffianity  from  Antiquity  and  Hiftory, 
had  been  but  very  imperfe6tly  handled.  And  indeed, 'tis  but  very  lately 
that  thefe  Arguments  have  been  fet  in  a  clear  and  convincing  Light, 
'jven  by  learned  Men  thcmfelves  i  And  fmce  it  has  been  done,  there 
never  were  fewer  thorough  Believers,  am.ong  thofe  who  have  been 
educated  in  the  true  Rcligon  :  Infidelity  never  prevailed  fo  much,  in 
iny  Age,  as  in  this,  wherein  thefe  Arguments  are  handled  to  the 
;;reateft  Advantage. 

Tlie  true  Marty rsi  of  Jefus  Chrift,  are  not  thofe  who  have  only 
oeen  ftrong  in  Opinion  that  the  Gofpel  of  Chrift  is  true,  but  thofe 
that  have  feenihe  Truth  of  it  \  as  the  very  Name  of  Martyrs  or  Wit- 
iieftcs  (  by  which  they  are  called  in  Scripture  )  implies.  Thofe  are 
very  improperly  caljed  Witncfles  of  the  7Yuth  of  any  Thing,  who 
'A\\y  declare  they  ^re  very  much  of  Opinion  that  fuch  a  Thing  ia 
.rue.  I'hofe  only  are  proper  Witncfles  who  can,  and  do  teftify  that 
they  have  fecn  the  Truth  of  the  Thing  they  aftert ;  John  3.  11.  fVe 
peak  that  we  do  bioWy  and  teftify  that  ivc  have  feen.  John  i .  34.  Jnd 
I  fa w,  fl//^/ bear  Record,  that  this  is  the  Son  of  God.  i  John  4.  14. 
Jndvue  have  feen,  and  do  teftify,  that  the  Father  fent  the  Son,  to  be  the 
Saviour  of  thu  IVorld,     A6ls  22.   14,   15.  The  God  of  our  Fathers  bath 

chofen 


Part  III.  of  gracious  Jiffectims,  ic^r 

chofen  ihie^  that  ihouJhould'fi\iV\Q^^  his  IVill^  and  ^cc  that  ju ft  Oiie^  and 
flmdd'Jl  he.r  the  Voice  of  his  Mouth  :   For  thou  Jhalt  he  his   Witncfswn/* 
nil  Mcn^  of  w^^at  thou  haj}  feen  ^;;^  heard.      But  the  true  Mart)  is  of 
Jcfus  Chrift  are  called  his  WitncHes  :  and  all  the  Saints,  who  by  their 
holy  Practice  under  great  Trials,  declare  that  Faith,  which  is  //;^Sun- 
STANCE    of  Things  hoped  fo)\   and  //?^  E v  i  d  E  N  Ci:  of  things  not  fem^ 
are  called    VVitnciTs;    Hch..i\.   i.   and' 12.    r.    hccaiifc  bv  their 
ProfefTion  and  Pridlice,  they  declare  their   Afl'urancc  of  the  Truth 
and  Divinity  of  the  Gofpcl,  having  had  the  Eyes  of  their  iMinds  en- 
lighrened,  to  fee   Divinity  in  the  Gofpcl,  or  to  behold  that  unparal- 
lel'd,  ineffably  excellent,  and  truly  divine  Glory  fhining  in  it,   which 
is  altogether  diftinguifhing,  evidential,  and  convincing  ;  So  ih;it  they 
may  truly  befaid  to  have  feen  God  in  it,  and  to  have  fccn  that  it  i> 
indeed  divine  :  And  {o  caii  fpealc  in  the  Style  of  Witncffcs  ;  and  not 
only  fay,  that  they  think  thj  Gofpel  is  divine,  but  fay,  that  it  is  divine, 
giving  it  in  as  their  Tellimony,  becaufc  they  have  feen  it  to  be  fov 
Doubtlefs  Peter,  James,  and  John,  after  they  had  feen  that  excellent 
Glory  of  Chrifl  in  the  Mount,   would  have  been  ready,   when   they 
came  down,  to  fpeak  in  the  Language  of  Witnefles,  and  to  fay  poii- 
tively  that  y<^fus  is  the  Son  cf  God ;  as  Peter  fays,  they  tvere  Eye-wii- 
nejfes,   2  Pet.    i.    16.      And  fo  all  Nations  will  be  ready  pofitively  to 
fay  this,  when  they  fhall  behold  his  Glory  at  the  Day  of  Judgment ; 
tho'  what  will  be  univerfally  feen,  will  be  only  his  natural  Glory,  and 
not  his  moral  and  fpiritual  Glory,  which  is  much  more  diflinguifhing. 
Hut  yet,  it  mufl  be  noted,   that  among  thofe   who  have    a   fpiritual 
Sight  of  the  divine  Glory  of  the  Gofpel,   there  is  a  great   Variety  of 
Degrees  of  Strength  of  Faith,   as  there  is  a  vaft  V^ariety  of  the  De- 
grees of  Clcarncfs  of  Views  of  this  Glory  :    But  there  Is  no  true  and 
laving  Faith,  or  fpiritual  Conviction  of  the  Judgment,  of  the  Truth 
of  the  Gofpel,  that  has  nothing  in  it,  of  this  Manifeftation  of  it's  in- 
ternal Evidence,  in  fome  Degree.     The  Gofpel  of  the  bleffcd  God 
don't  go  abroad  a  begging  for  it's  Evidence,  fo  much  as  fome  think  ; 
it  has  its  higheft  and  molt   proper  Evidence  in    it  felf.     Tho'  great 
Ufe  may  be  made  of  external  Arguments,  they  are  not  to  be  neg- 
le(Sled,but  highly  prized  and  valued  ;  for  they  may  be  greatly  fervice- 
able  to  awaken  Unbelievers,  and  bring  them  to  ferious  Confideration, 
and  to  confirm  the  Faith  of  true  Saints  :  Yea  they  may  be  in  fome 
'Refpedls  fubfervient  to  the  begetting  of  a  faving  Faith  in  Men.     Tho* 
what  was  faid  before  remains  true,  th-U  there  is  no   fpiritual  Convic- 
tion of  the  Judgment,  but  v,'hat  arifes  from  an  Apprehenfion  of  the 
fpiritual  Beauty  and  Glory  of  divine  Things  :  For,  as  has  been    ob- 
ferved,  this  Apprehenfion  or  View  has  a  Tendency  to   convince  the 
Mind  of  the  Truth  of  the  Gofpel,  two  Ways  ;  either  dire6lly  or  in- 
diredly.     Having  therefore  already  obferved  how  it  does  this  diredly, 
i  proceed  now 

O  2  2.  To 


196  The  fifth  Sign  Part  III. 

2.  To  obfcrve  how  a  View  of  this  divine  Glory  does  convince  the 
Mind  of  the  Truth  of  Chriftianity,  more  indiredlly. 

//r/?,  It  doth  fo  as  the  Prejudices  of  the  Heart  againft  the  Truth 
of  divine  Things  are  hereby  removed,  fo  that  the  Mind  thereby  lies 
open  to  the  Force  of  the  Reafons  which  are  offer'd.  The  Mind  of 
Man  is  naturally  full  of  Enmity  againtt  the  Dodtrines  of  the  Gofpel  ; 
which  is  a  Difadvantage  to  thofe  Arguments  that  prove  their  Truth, 
and  caufes  them  to  loofe  their  Force  upon  the  Mind  :  But  when  a 
Perfon  has  difcovered  to  him  the  divine  Excellency  of  chrilHan  Doc- 
trines, this  deftroys  that  Enmity,  and  removes  the  Prejudices,  and 
fandlifies  the  Reafon,  and  caufes  it  to  be  open  and  free.  Hence  is  a 
vaft  Difference,  as  to  the  Force  that  Arguments  have  to  convince  the 
Mind.  Hence  was  the  very  different  Effed,  which  Chrift's  Miracles 
had  to  convince  the  Difciples,  from  what  they  had  to  convince  the 
Scribes  and  Pharifees  :  Not  that  they  had  a  ftronger  Reafon,  or  had 
their  Reafon  more  improved  ;  but  their  Reafon  was  fandified,  and 
thofe  blinding  Prejudices,  which  the  Scribes  and  Pharifees  were  under, 
were  removed,  by  the  Senfe  they  had  of  the  Excellency  of  Chrift  and 
his  Doflrine. 

Secondly^  It  not  only  removes  the  Hindrances  of  Reafon,  but  pofi- 
lively  helps  Reafon.  It  makes  even  the  fpeculative  Notions  more 
iively.  It  ailifts  and  engages  the  Attention  of  the  Mind  to  that  Ki||ll 
of  Objects  ;  which  caufes  it  to  have  a  clearer  View  of  them,  and  more 
clearly  to  fee  their  mutual  Relations.  The  Ideas  themfelves,  which 
otherwife  are  dim  and  obfcure,  by  this  Means  have  a  Light  caft  upon 
them,  and  are  imprefs'd  with  greater  Strength  ;  fo  that  the  Aiind  can 
better  judge  of  them,  as  he  that  beholds  the  Objects  on  the  Face  of 
ilie  Earth,  when  the  Light  of  the  Sun  is  caft  upon  them,  is  under  grea-  ^ 
ter  Advantage  to  difcern  them,  in  their  true  Forms,  and  mutual  Re- 
lations, and  to  fee  the  Evidences  of  divine  Wifdom  and  Skill  in  their 
Contrivance,   than  he  that  fees  them  in  a  dim  Star  light,  or  l^wilight. 

What  has  been  faid,  may  fervc  in  fome  Meafure  to  (hew  theNature 
of  a  fpiritual  Convi6lion  of  the  Judgment  of  the  Truth  and  Reality  of 
divine  Things  ;  and  fo  to  diftinguifh  truly  gracious  Affed'lions  from 
others ;  for  gracious  Affedtions  are  evermore  attended  with  fuch  a 
Conviction  of  the  Judgment. 

But  before  I  difmifs  this  Head,  it  will  be  needful  to  obferve  the 
Ways  whereby  fome  are  deceived,  with  refpedt  to  this  Matter  ;  and 
take  Notice  of  feveral  l^hings,  th^t  are  fometimes  taken  for  a  fpiritual 
..ind  faving  Belief  of  the  Truth  of  the  Things  of  Religion,  which  are 
;iidced  very  diverfe  from  it. 

I,  There 


Part  III.  of  gracious  Aff'c5lkm.  197 

1.  There  is  aDegrec  ofConvi£lion  of  theTruth  of  the  great  Things 

of  Religion,  that  arifcs  from  the  common  Enlightnings  of  the  ^'pirit  of 
God.  That  more  lively  and  fenfibleApprehenfion  of  theThings  of  Reli- 
gion, with  RefpecSl  to  what  is  natural  in  them,  fuch  as  natural  Men 
have  who  are  under  Awakenings  and  common  Illuminations,  will 
give  fome  Degree  of  Convidlion  of  the  Truth  of  divine  Things,  be- 
yond what  they  had  before  they  were  thus  enlightcn'd.  For  hereby 
they  fee  the  Alanifeflations  there  are,  in  the  Revelation  made  in  thr 
holy  Scriptures,  and  things  exhibited  in  that  Revelation,  of  the  natu- 
ral Perfections  of  God  ;  fuch  as  his  Greatnefs,  Power,  and  awful 
A'lajefty  5  which  tends  to  convince  the  A4ind,  that  this  is  the  Word 
of  a  great  and  terrible  God.  From  the  Tokens  there  arc  of  God': 
Greatnefs  and  Majefty  in  his  Word  and  Wcrks,  which  thev  have  a 
great  Senfe  of,  from  the  common  Influence  of  the  Spirit  of  God,  the} 
may  have  a  much  greater  Convidion  that  thefe  are  indeed  the  Word 
and  Works  of  a  very  great  invifible  Being.  And  the  lively  Ap- 
prehenfion  of  the  Greatnefs  of  God,  which  natural  Men  may  have, 
lends  to  make  'em  fcnfible  of  the  great  Guilt,  which  Sin  againfl  fuch 
a  God  brings,  and  the  Dreadfulnefs  of  his  Wrath  for  Sin.  And  this 
tends  to  caufe  them  more  cafily  and  fully  to  believe  the  Revelation 
the  Scripture  makes  of  another  World,  and  of  the  extream  Mifery  it 
threatens,  there  to  be  inflicSled  on  Sinners.  And  fo  from  that  Senfe 
of  the  great  natural  Good  there  is  in  the  Things  of  Religion,  which 
is  fometimes  given  in  common  Illuminations,  Men  may  be  the  more 
induced  to  believe  the  Truth  of  Religion.  Thefe  Things  Perfons 
may  have,  and  yet  have  no  Scnf^e  of  the  Beauty  and  Amiableuefs  of 
the  moral  and  holy  Excellencv  that  is  in  the  Things  of  Religion  ;  and 
therefore  no  fpiritual  Convidion  of  their  Truth.  But  yet  fuch  Con- 
victions are  fometimes  miflaken,  for  faving  Convictions,  and  the  Af- 
fections flowing  from  'em,  for  faving  Affections. 

2.  The  extraordinary  ImprefTions  which  are  made  on  the  Imagina- 
tions of  fome  Perfons,  in  the  Vifions,  and  immediate  ftrong  Impulfes 
and  Suggeftions  that  they  have,  as  tho'  they  faw  Sights,  and  had 
Words  fpoken  to  'em,  may,  and  often  do  beget  a  flrong  Perfwafion  of 
the  Truth  of  invifible  Things.  Tho'  the  general  Tendency  of  fuch 
Things,  in  their  final  IfTue,  is  to  draw  Men  ofT  from  the  Word  of 
God,  and  to  caufe  'em  to  reject  the  Gofpel,  and  to  eftablifh  Unbelief 
and  Atheifm  ;  yet  for  the  prefent,  they  may,  and  often  do  beget  a 
confident  Perfwafion  of  theTruth  of  fome  Things  that  are  revealed 
in  the  Scriptures  ;  however  their  Confidence  is  founded  in  Delufion, 
and  fo  nothing  worth.  As  for  Inffance,  if  a  Perfon  has  by  fome  in- 
vifible Agent,  immediately  and  If  rongly  imprelTed  on  his  Imagination, 
the  Appearance  of  a  bright  Light,  and  glorious  Form  of  a  Perfon 
feated  on  a  Throne,  with  great  external  Majefty  and  Beauty,  utter- 

O  3  ing 


198  Theffth  Sign  Part  III, 

ing  fome  remarkable  Words,  with  great  Force  and  Energy ; 
The  Perfon  who  is  the  Subject  of  fuch  an  Operation,  may  be  fro.n 
hence  confident,  that  there  are  inviTible  Agents,  fpiritual  Beings  from 
what  he  has  experienced,  knowing  that  he  had  no  Hand  himfelfin 
this  extraordinary  Effect,  which  he  has  experienced  :  And  he  may  al- 
fo  be  confident  that  this  is  Chrift,  whom  he  faw  and  heard  fpeaking  : 
And  this  may  make  him  confident  that  there  is  a  Chrift,  and  that 
Chrift:  reigns  on  a  Throne  in  Heaven,   as  he  faw  him  ;   and   may  be 

confident  that  the  Words  which  he  heard  him  fpeak  are  true,  ^c. 

In  the  fame  Manner,  as  the  lying  Miracles  of  the  Papifts,  may  for  the 
prefent,  beget  in  the  Minds  of  the  ignorant  deluded  People,  a  ftrong 
Perfwafion  of  the  Truth  of  many  Things  declared  in  the  New-Tefta- 
ment.  Thus  when  tke  Images  of  Chritt,  in  popifli  Churches,  are  on 
fome  extraordinary  Occafions,  made  by  Prieft- craft  to  7;ppear  to  the 
People  as  if  they  wept,  and  (hed  frefh  Blood,  and  moved,  and  uttered 
fuch  and  fuch  Words ;  the  People  may  be  verily  perfwaded  that  it 
is  a  Miracle  wrought  by  Chritt  himfelf ;  and  from  thence  miy  be 
confident  there  is  a  Chrift,  and  that  what  they  are  told  of  his  Death 
and  Sufferings,  and  Refurrection,  and  Afcention,  and  prefentGovern- 
mentofthe  World  is  true  ;  for  they  may  look  upon  this  Miracle, 
as  a  certain  Evidence  of  all  thefe  Things,  and  a  Kind  of  occular  De- 
monftation  of  them.  This  may  be  the  Influence  of  of  thefe  lying 
Wonders  for  the  prefent  ;  tho'  the  general  Tendency  of  them  is  not 
to  convince  that  Jefus  Chrift  is  come  in  the  Flefh,  but  finally  to 
promote  Atheifm.  Even  the  Intercourfe  which  Satan  has  with 
Witches,  and  their  often  experiencing  his  immediate  Power,  has  a 
Tenden-cy  to  convince  *em  oF  the  Truth  of  fome  of  the  Doctrines  of 
Religion  ;  as  particularly  the  Reality  of  an  invifible  World,  or  World 
of  Spirits,  contrary  to  the  DocSlrine  of  the  Sadduces.  The  general 
Tendency  of  Satan's  Influences  is  Delufion  :  But  yet  he  may  mix 
fome  Truth  with  his  Lies,  that  his  Lies  mayn't  be  fo  eafiiy  difcover'd. 
There  are  multitudes  that  are  deluded  with  a  counterfeit  Faith, 
from  Imprc/lions  on  their  Imagination,  in  the  Manner  which  has 
been  now  fpoken  of.  They  fay  they  know  that  there  is  a  God,  for 
they  have  fecn  him  ;  they  know  that  Chrift  is  the  Son  of  God,  for 
they  have  (cen  him  in  his  Glory  ;  they  know  that  Chrift  died  for  Sin- 
ners, for  they  have  fecn  him  hanging  on  the  Crofs,  and  his  Blood  run- 
ning from  his  Wounds  ;  they  know  there  is  a  Heaven  and  a  Hell, 
for  they  have  feen  the  Mifery  of  the  damned  Souls  in  Hell,  and  the 
Glory  of  Saints  and  Angels  in  Heaven,  (  meaning  fome  external  Re- 
prefentations,  ftrongly  imprefs'd  on  their  Imagination  ;  )  they  know 
that  the  Scriptures  arc  the  Word  ofCjod,  &  that  fuch  &  fuchPromifes 
in  particular,  are  his  Word,  for  they  have  heard  him  fpeak  'em  to 
them,  they  came  to  their  Minds  fuddenly  a»d  immediately  from  God, 
without  their  having  any  Ihnd  in  it. 

3.  Pcrfons 


Part  III.         cf  gracious  JffeBiom.  199 

3.  Perfons  may  feem  to  have  ihcir  Belief  of  the  Truth  of  the 
Things  of  Religion  greatly  increafed,  when  the  Foundation  of  it  is 
only  a  Perfwafion  they  have  received,  of  their  Intcrcft  in  'tm.  They 
fiift,  by  fome  Means  or  other,  take  up  a  Confidence  that,  if  there  be 
a  Chrifl  and  Heaven,  they  are  their's  ;  and  this  prejudices  'cm  more 
in  favour  of  the  Truth  of  'em.  When  they  hear  of  the  great  and 
glorious  Things  of  Religion,  'tis  with  this  Notion,  that  all  thcfe 
Things  belong  to  them  ;  and  hence  eafily  become  confident  that  they 
are  true  :  They  look  upon  it  to  be  greatly  for  their  Intereft  that  they 
(hould  be  true.  'Tis  very  obvious  what  a  flrong  Influence  Men's 
Interefl  and  Inclinations  have  on  their  Judgments.  While  a  natural 
Man  thinks  that,  if  there  be  a  Heaven  and  Hell  j  the  Latter,  and 
not  the  Former,  belongs  to  him  ;  then  he'll  be  hardly  perfwaded  that 
there  is  a  Heaven  or  Hell  :  But  when  he  comes  to  be  perfwaded, 
that  Hell  belongs  only  to  other  Folks,  and  not  to  him  ;  then  he  can 
eafily  allow  the  Reality  of  Hell,  and  cry  out  of  others  SenfelefTnefs 
and  Sottifhnefs  in  neglecting  Means  of  Efcape  from  it :  And  being 
confident  that  he  is  a  Child  of  God,  and  that  God  has  promifed  Hea- 
ven to  him,  he  may  feem  firong  in  the  Faith  of  it's  Reality,  and  may 
have  a  great  Zeal  a^ainft  that  Infidelity  which  denies  it. 

But  1  proceed  to  another  diftinguifhing  Sign  of  gracious  Afl^edlions. 

VI.  Gracious  Affedlions  are  attended  with  evangelical  Humi- 
liatton. 

Evangelical  Humiliation  is  a  Senfe  that  a  Chriftian  has  of  his  own 
utter  Infufficiency,  Defpicablenefs,  and  Odioufnefs,  with  an  anfwera- 
ble  Frame  of  Heart. 

There  is  aDiftindtion  to  be  made  between  a  legal  Si  evangelical  Hu- 
mih'ation.  TheFormer  is  whatMen  may  be  theSubic61:s  ot, while  they 
are  yet  in  a  State  of  Nature, and  have  no  gracious  Af^'edtion  ;  the  Lat- 
ter is  peculiar  to  true  Saints  :  The  Former  is  from  the  common  In- 
fluence of  the  Spirit  of  God,  afTilling  natural  Principles,  and  efpecially 
natural  Confcicnce  ;  the  Latter  is  from  the  fpecial  Influences  of  the 
Spirit  of  God,  implanting  and  exercizing  fupernatural  and  divine  Prin- 
ciples: The  Former  is  from  the  Mind's  being  afliffed  to  a  greater 
Senfe  of  the  Things  of  Religion,  as  to  their  natural  Properties  and 
Qiialities,  and  particularly  of  the  natural  Perfections  of  God,  fuch  as 
his  Greatnefs,  terrible  Majefly,  d5V.  which  were  manifclfcd  to  the 
Congregation  o{  Jfrael,  in  giving  the  Law  at  Mount  Sinai ;  the  Latter 
is  from  a  Senfe  of  the  tranfcendcnt  Beauty  of  divine  Things  in  their 
moral  Qijalities  :  In  the  Former  a  Senfe  of  the  awful  Greatnefs,  and 
natural  Perfections  of  God,  and  of  the  Stridnefs  of  his  Law,  convinces 
Men  that  they  are  exceeding  linful,  and  guilty,  and  expofed  to  the 
Wrath  of  God,  as  it  will  wicked  Men  and  Devils  at  the  Day  of 
Judgment  5  but  they  don't  fee  their  own  OdioufneJ]  on  the  Account 

O  4  Qi 


200  The  fixth  Sign  Part  III, 

of  Sin  ;  they  don't  fee  the  hateful  Nature  of  Sin  ;  a  Senfe  of  this  is 
given  in  evangelical  Humiliation^  by  a  Difcovery  of  the  Beauty  of  God's 
Holinefs  and  moral  Perfedlion.  Ina  legal  HumiHaiiGn^  Men  are  made 
fenfible  that  they  are  little  and  nothing  before  the  great  and  terrible 
God,  and  that  they  are  undone,  and  wholly  infufficient  to  help  them- 
felves  ;  as  wicked  Men  will  be  at  the  Day  of  Judgment :  But  they 
have  not  ananfwerahle  Frame  of  Heart ^  confifting  in  a  Difpofition  to 
abafe  themfelves,  and  exalt  God  alone  :  This  Difpofition  is  given  on- 
ly in  evangelical  Humiliation,  by  overcoming  the  Heart,  and  chang- 
ing it's  Inclination,  by  a  Difcovery  of  God's  holy  Beauty  :  In  a  legal 
Humiliation,  the  Confcience  is  convinced  ;  as  the  Confciences  of  all 
will  be  moft  perfedly  at  the  Day  of  Judgment :  but  becaufe  there  is 
no  fpiritual  Underftanding,  the  Will  is  not  bowed,  nor  thelnclination 
altered  :  This  is  done  only  in  evangelical  Humiliation.  In  legal  Hu- 
miliation Men  are  brought  to  defpair  of  helping  themfelves  ;  in  Evan- 
gelical, they  are  brought  voluntarily  to  deny  and  renounce  themfelves : 
In  the  Former  they  are  fubdued  and  forced  to  the  Ground  ;  in  the 
Latter,  they  are  brought  fweetly  to  yield,  and  freely  and  withDelight 
to  prolirate  themfelves  at  the  Feet  of  God. 

Legal  Humiliation  has  in  it  no  fpiritual  Good,  nothing  of  the  Na- 
ture of  true  Vertue  ;  whereas  evangelical  Humiliation  is  that  wherein 
the  excellent  Beauty  of  chriltian  Grace  does  very  much  confift.  Le- 
gal Humiliation  is  ufeful,  as  a  Means  in  order  to  Evangelical  ;  as  a 
common  Knowledge  of  the  Things  of  Religion  is  a  Means  requifite 
in  order  to  fpiritual  Knowledge.  Men  may  be  legally  humbled  and 
have  no  Humility  ;  as  the  Wicked  at  the  D^y  of  Judgment  will  be 
thoroughly  convinced  that  they  have  no  Righteoufnefs,  but  are  alto- 
gether Vmful,  and  exceeding  guilty,  and  juftly  expofed  to  eternal 
Damnation,  and  be  fully  fenfible  of  their  own  HelplciTnefs,  without 
the  leaft  Mortification  of  the  Pride  of  their  Hearts:  But  the  EfTence 
of  evangelical  Humiliation  confifts  in  fuch  Humility,  as  becomes  a 
Creature,  in  itfelf  exceeding  finful,  under  a  Difpenfation  of  Grace  ; 
confiflmg  in  a  mean  Eiteem  of  himfelf,  as  in  himfelf  nothing,  and  al- 
too'cthcr  contemptible  and  odious ;  attended  with  a  Mortification  of  a 
Difpofition  to  exalt  himfelf,  and  a  free  Renunciation  of  his  own 
Glnry. 

This  is  a  great  and  moft  effential  Thing  in  true  Religion.  The 
whole  Frame  of  the  Gofpel,and  everyThing  appertaining  to  the  new 
Covenant,  and  all  God's  i^ifpcnfations  towards  fallen  Man,  are  cal- 
culated to  bring  topafs  this  EffecSt  in  the  Hearts  of  Men.  They  that 
are  deftitutc  of  this,  have  no  true  Religion,  whatever  Profeilion  they 
may  make,&  how  high  foever  their  religiousAfFc6lionsmay  be  ;  Hab. 
2.  4..,  Behold i  his  Soul-iuhich  is  lifted  up y  is  not  upright  in  him\  hut  the 
Jujljhall  live  by  his  Faith  :  /.  e.  He  fhall  live  by  his  Faith  on  God's 
Riiiliteoufncrs  and  Grace,  and  not  his  own  Goodnefs  and  Excellency. 

God 


Part  III.  of  gracious  jIffeBions,  201 

God  has  abundantly  manifefted  in  his  Word,  that  Thi^  V^  what  he  ha^. 
a  pecuhar  RcfpeiSl  to  in  his  Saints,  and  that  nothing  is  acceptable  to 
him  without  it  ;  Pfal.  34.  18.  The  Lord  is  nigh  unto  them  that  are  of 
a  broken  Hearty  and  fanjcth  fuch  as  he  of  a  contrite  Spirit.  Pial.  51. 
1  7 .  The  Sacrifices  of  God  are  a  broken  Spirit  ;  a  broken  and  a  contritr 
Hearty  O  God,  thou  zui/t  not  dcfpife.  Pfal.  138.  6.  7/;;'  the  Lord  he 
High^  he  hath  Rcjpefl  unto  the  Lowly.  Prov.  3.  34.  He  givcth  Grace 
unto  the  Loivly.  Ifai.  57.  15.  Thus  faith  the  high  ar.d  lofty  One  uko 
inhabit eth  Eternity^  zvhofe  Name  is  Hoh\  I  dwell  in  the  high  ar.d  h:l\ 
Place.,  zvith  him  alfo  thai  is  of  a  contrite  and  humble  Spirit^  to  rez'izr  the 
Spirit  cf  the  Humble^  and  to  revive  the  Heart  of  the  contrite  Ones.  Ifiii. 
66.  I,  2.  Thus  faith  the  Lord,  the  Heaven  is  my  Throne ,  and  thcEarth 
is  my  Footflool  :---But  to  this  Jklan  zvill  I  look^  even  to  him  that  is  poor, 
and  of  a  contrite  Spirit,  and  trembleth  at  my  V/crd.  Micah  6.  8.  He 
hath  Jhewcd  thee,  O  Man,  luhat  is  good  ',  ard  what  doth  the  Lord  thy 
Gcd  require  cf  thee,  but  to  dojuflly,  and  to  love  mercy,  and  to  ivalk  hum- 
hly  zuith  thy  Gcd?  IMatth.  5.  3.  Bleffcd  are  the  poor  in  Spirit  :  I'cr 
their* s  is  the  Kingdom  of  God.  Matth.  18.  3,  4-  P^erily  I  fay  unto 
you.  Except  ye  be  converted,  and  become  as  little  Children,  ye  Jhall  not 
enter  into  the  Kingdom  of  Heaven.  Whofcever  therefore  fhall  huinhle 
himfelf  as  this  little  Child,  the  fame  is  greatefl  in  the  Kingdom  of  Heaven. 
Mark  10.  15.  Verily  I  fay  unto  you.,  whofoevcr  fhall  not  receive  the  King- 
dom of  God  as  a  little  Child,  he  fhall  not  enter  therein.  The  Centurion, 
that  we  have  an  Account  of  Luke  7,  acknowledged  that  he  was  not 
worthy  that  Chrijl  fijould  enter  under  his  Roof,  and  that  he  zvas  not 
worthy  to  come  to  him.  See  the  Manner  of  the  Woman's  coming  to 
Chrift  that  was  a  Sinner,  Luke  7.  37,  &c.  And  behold  a  IVcjnaninthe 
City  which  was  a  Sinner,  when  fhe  knew  that  Jefus  fat  at  Ahat  in  the 
Pharifee's  Houfe,  brought  an  Alabafler-Box  of  Ointment,  ard  flood  at  his 
Feet  behind  him  weeping,  and  began  to  wafl)  his  Feet  with  her  Tears, 
and  did  zuipe  them  with  the  Hairs  of  her  Head.  She  did  not  think 
the  Hair  of  her  Head,  which  is  the  natural  Crown  and  Glory  of  a 
Woman,  (  i  Cor.  11.  15.  )  too  good  to  wipe  the  Feet  of  Chrift 
withal.  Jefus  moft  gracioufly  accepted  her,  and  fays  to  her,  Thy 
Faith  hath  faved  thee,  go  in  Peace.  The  Woman  of  Canaan  fub- 
mitted  to  Chrift,  in  his  faying,  //  is  not  meet  to  take  the  Children  s 
Bread,  and  to  cafl  it  to  Dogs,  and  did.  as  it  were  own  that  fhe  was 
worthy  to  be  called  a  Dog,  whereupon  Chrift  fays  unto  her,  () 
TVoman,  great  is  thy  Faith  ;  be  it  unto  thee,  even  as  thou  wilt.  Matth. 
15.  26,  27.  The  Prodigal  Son  faid,  /  will  arife  and  go  to  my  Father, 
and  I  zvill  fay  unto  hi?n.  Father,  I  have  fmned  againji  Heaven^  and  be- 
fore thee,  and  am  no  more  worthy  to  be  called  thy  Son  ;  make  me  as  one  cf 
thy  hired  Servants^  Luke  15.  18,  &c.  See  alfo  Luke  18.  g.  &c. 
And  hefpake  this  Parable  unto  certain  that  trufled  in  them f elves  that  they 
were  Righteous .^  and  defpi fed  others^   hz.- -The  Publican  Jlanding  afar 


202  Tjihefxth  Sign  Part  IIL 

off^  would  not  Jo  much  as  lift  up  his  Eyes  to  Heaven^  but  finote  upon  his 
Breaji,  faying^   God  be  merciful  to  me  a  Sinner.      I  tell  you^  this  Man 
went  down  to  hisHoufejujlified.,  rather  than  the  other  :  For  every  one  that 
exaltetb  himfelf  Jhall  be  aba  fed.,    and  he  that  humUeth  himfelf  Jhall  be 
exalted.      Matth.  28.  9.    And  they  came .^  and  held  him  by  the  Feet^  and 
luorjhipped  him.      Col.  3.   I2.   Put  ye  on  ^  as  the  Ele^  of  God  ^—Humble- 
ncfs  of  Mind.      Ezek.  20.  41,  43.    /  luill  accept  you  with  your  fiueet 
Savour.,    when  I  bring  you  out  from  the  People.,  bic.—- And  there  [hall  ye 
remember  your  IVays.,  and  all  your  Doings^   wherein  ye  have  hem  difled-, 
avdyejhail  hath  your  f elves  in  your  own  Sight.,  for  all ) our  Evils  that  ye 
have  committed.     Chsp.    36.  26,  27,    31.   Anew   Heart  alfo  vjill  I 
give  unto  you.,--- and  J  will  put  my  Spirit  tvithin  you.,    and  caufe  you  to 
ojalk  in  my  Statutes.,  he— -1  hen  Jhall  ye  remember  your  own  evil  IVays., 
and  your  Doings  that  were  not  good.,  and /hall  loath  your  j elves  in  your  own 
Sight.,  for  your  Iniquities.,    and  for  your  Abominations.      Chap.    16.    63. 
That  thou  mayji  remember  and  be  confounded.,  and  never  open  thy  Mouth 
uny  more.,  becaufe  of  thy  Shame  ;  ivhen  I  am  pacified  toward  thee.,  for  all 
that  thou  haji  done.,  Jaith  the  Lord.      Job  42.  6.   I  abhor  my  felf.,  and 
repent  in  Dull  and  AJhcs. 

As  we  would  therefore  make  the  holy  Scriptures  our  Rule,  in  judg- 
ing of  the  Nature  of  true  Religion,  and  judging  of  our  own  religious 
(^lalifications  and  State;  it  concerns  us  greatly  to  look  at  this  Humi- 
liation, as  one  of  the  moft  eflcntial  Thing;s  pertaining  to  true  Chrifti- 
anity.  §  This  is  the  principal  Part  of  the  great  chriftian  Duty  of 
SelJ-denial.  That  Duty  confifts  in  two  Things,  vi%.  Fir/l.,  In  a 
Man's  denying  his  worldly  Inclinations,  and  in  forfakinii;  and  re- 
nouncing all  worldly  Objcdls  and  Enjoyments  ;  and  Secondly.,  In  de- 
nying his  natural  Self- exaltation,  and  renouncing  his  own  Dignity  and 
(Tlory,  and  in  being  emptied  of  himfelf;  fo  that  he  does  freely,  and 
from  his  very  Heart,  as  it  were  renounce  himfelf,  and  annihilate  him- 
felf. Thus  the  Chriftian  doth,  in  evangelical  Humiliation.  And 
this  Latter  is  the  greatefl  and  mod  difficult  Part  of  Self-denial :  Altho' 
they  always,  go  together,  and  one  never  truly  is,  where  the  other  is 


§  C^/i'/'/z  in  his  Inftitutions,  Book  II.  Chap.  2.  §  ir.  fays,  «  I 
<  was  always  exceedingly  plcafcd  with  that  Saying  of  Chryfolicm^ 
**  The  Foundation  of  our  Philofophy  is  Humility,  "  and  yet 
*  more  pleaf^d  with  that  ofy^w^^r/?/;?^,  "  As,fays  he,  theRhoto- 
*'  ncian,  being  afkcd,  what  was  the  firft  Thing  in  the  Rules  of 
<*  Eloquence,  he  anfwcrcd,  Pronunciaton  ;  what  was  the  fe- 
*'  cond.  Pronunciation  ;  what  was  the  thiid,  ftill  he  anfwered, 
"  Pr(^nunciation.  So  if  you  fhould  afl:  me  concerning  thePre- 
*'  cepts  of  the  chriftian  Religion,  I  would  anfwer,  firftly,  fe- 
*'  condly,  and  thirdly,  and  forever,  Humility." 

not; 


Part  III.  of  gracious  AffcBions,  203 

not ;  yet  natural  Men  can  come  much  nearer  to  the  Former  than  the 
Latter.  Many  Anchorites  and  Reclufes  have  abandon'd  ( tho'  without 
any  true  Mortification  )  the  Weahh,  and  Plcafurcs,  and  common  En- 
joyments of  the  World,  who  were  far  from  renouncing  their  own 
Dignity  and  Rightcoufnefs  ;  they  nevei  denied  thcmfelves  for  Chrift, 
buToniy  fold  one  Luft  to  feed  another,  fold  a  beaflly  Luft  to  pamper 
a  devililh  One  ;  and  fo  were  never  the  better,  but  their  latter  End 
was  worfe  than  their  Beginning  ;  they  turn'd  out  one  black  Devil, 
to  let  in  feven  white  ones,  that  were  worfe  than  tlic  hrft,  th.o'  of  a 
fairer  Countenance.  'Tis  incxpicfiible,  and  almolt  inconceivable, 
how  ftrong  a  fclf-righteous,  fclf-exalting  Difpofition  is  naturally  in 
Man  ;  and  what  he  will  not  do  and  fuffer,  to  feed  and  gratify  it  ;  and 
what  Lengths  have  been  gone  in  a  fccming  Self-denial  in  other  Re- 
fpecSls,  by  E[fenc%  and  Pharifees  among  the  Jcvus^  r.nd  by  PapiJIs^  ma- 
ny Stdls  olHeretick?,  and  Enthufiafts,  among  profcfTing  Chriliians  ; 
and  by  many  Mehojnetam  ;  and  by  Phythagorcan  Philofc  phcrs,  and 
others,  among  the  Heathen  :  And  all  to  do  Sacrifice  to  this  Moloch  of 
fpiritual  Pride  or  Self- rightcoufnefs ;  and  that  they  may  have  Some- 
thing wherein  to  exalt  thcmfelves  before  God,  and  above  their  Eel- 
lovi^-creatures. 

That  Humiliation  which  h?s  been  fpoken  of,  is  what  all  the  moft 
glorious  Hypocrites,  who  make  the  moli:  fplcndid  Shew  of  Mortifica- 
tion to  the  World,  and  high  religious  AfFe6lion,  do  grofly  fail  in. 
Were  it  not  that  this  is  fo  much  infifted  on  in  Scripture,  as  a  moft 
efTential  Thing  in  true  Grace  ;  one  would  be  tempted  to  think  that 
many  of  the  Heathen  Philofophers  were  truly  gracious,  in  whom 
was  fo  bright  an  Appearance  of  many  Vertues,  and  alfo  great  Illumi- 
nations, and  inward  Fervours  and  Elevations  of  Mind,  as  tho'  they 
were  truly  the  Subje6ls  of  divine  lUapfes  and  heavenly  Communi- 
cations. * 

'Tis 


Albeit  the  Pythagoreans  were  thus  famous  for  Judaic  myftcrious 
**  Wifdom,  and  many  moral,  as  well  as  natural  Accomplifh- 
"  ments  ;  yet  were  they  not  exempted  from  Boafting  and  Pride. 
'*  Which  was  indeed  a  Vice  moft  epidemick,  and  as  it  were 
*'  congenial,  among  all  the  Philofophers  ;  but  in  a  more  parti- 
*'  cular  Manner,  among  the  Pythagoreans,  So  hhrn'ms  Hift-. 
"  Philofoph.  L.  3.  Chap,  ii,  T^he  V'^w^ri  ^/"r^fPythacoreanf^ 
<<  were  not  free  fromBca/Img.  They  were  all  U^^ I hUT (J hCVOl 
* '  fuch  as  abounded  in  the  Senfe  and  Commendation  of  their  own  Ex- 
*'  cellencies,  and  boafting  ez'en  almofi  to  the  Degree  of  Jmmodefiy  and. 
"  Impudence,,  as  great  Heinfius  ad  Horat.  has  rightly  cbferved, 
-'  Thus  indeed  does  proud  Nature  delhht  to  wal^  ix\  the  Sparks 


204  The  fixth  Sign  Part  III. 

*Tis  true  that  many  Hypocrites  make  great  Pretences  to  Humility, 
as  well  as  other  Graces  ;  and  very  often  there  is  nothing  whatfoever 
which  they  make  a  higher  Profeflion  of.  They  endeavour  to  make 
a  great  Shew  of  HumiHty  in  Speech  and  Behaviour  ;  but  they  com- 
monly make  bungling  VVork  of  it  ;  tho*  glorious  Work  in  their  own 
Eyes.  They  can't  find  out  what  a  humbleSpeech  andBehnviour  is, or 
how  to  fpeak  and  a(fl:  fo  that  there  may  indeed  be  a  Savour  of  chriftian 
Humility  in  what  they  fay  and  do  :  That  fweet  humble  Air  and 
Mien  is  beyond  their  Art,  being  not  led  hy  the  Spirit^  or  naturally 
guided  to  a  Behaviour  becoming  holy  Humility,  by  the  Vigour  of  a 
lowly  Spirit  within  them.  And  therefore  they  have  no  other  Way, 
many  of  them,  but  only  to  be  much  in  declaring  that  they  be  humble, 
and  telling  how  they  were  humbled  to  the  Duft  rt  fuch  and  fuch 
Times,  and  abounding  in  very  bad  Expreflions  which  they  ufe  about 
themfelves  ;  fuch  as,  I  am  the  leaji  of  all  Saints,  I  am  a  poor  vile  Crea- 
ture, I  am  not  worthy  of  the  leafl  iVlercy,  or  thatGodfooidd  look  upon  Tne  I 
Oh,  I  have  a  dreadful  wicked  Heart  !  ?ny  Heart  is  worje  than  the  Devil ! 
Oh,  this  curfed  Heart  of  mine.  Sic.  Such  Expreflions  are  very  often 
ufed,  not  with  a  Heart  that  is  broken,  not  with  fpiritual  Mourning, 
not  with  the  Tears  of  her  that  wafhed  Jefus's  Feet  with  her  Tears, 
not  as  remembring  and  being  confonnded,  and  never  opening  their  Mouth 
more,  hecaufe  of  their  Shame,  when  God  is  pacified,  as  the  Expreflion  is, 
Ezek.   1 6.  63.     But  with  a  light  Air,  with  Smiles  in   the  Counte- 


"  of  it's  own  Fire.     And  altho'  many  ofthefe  old  Philofophcrs 
*«  could,  by  the  Strength  of  their  own  Lights  and  Heats,  toge- 
*'  ther  with  fome  c immon  Elevations    and    Raifures    of  Spirit, 
*'   (  paradventure  from  a  more  than  ordinary,    tho'  not  fpecial 
*«  and  faving  AHiftance   of  the  Spirit  )    abandon  many  grofTer 
"   Vices  ;  yet  they  were  all  deeply  immerfed  in   that  miferable 
*'  curfed  Abyfs  of  fpiritual  Pride  :   fo  that  all  their  natural   and 
*'   moral  h  philofophicAttainments,did  feed,nourifh,f^rengthen, 
'*  and    render  moil:   inveterate,    this  Hell  bred    Pcft   of    their 
"   Hearts.     Yea  ihofeofthem  that  feem'd  mod  modeft-,  as  the 
*'   Acadeynichs,  who   profefs'd   they  knew  nothing,  and  the    Cy- 
''  "Clicks,  who  greatly  decried,   both  in  Words  and  Habits,    the 
"^  Pride  of  others,  yet  even  they  aboundeJ  in  the  moft  notorious 
'♦■  and  vifible  Pride.     So  connatural  and  morally  eflential  to  cor- 
**   rijpt  Nature,  is  this  envenom'd  Root,   Fountain  and   Plague 
•'•   of  fpiritual  Pride  :    Efpecially    where  there  is   any   natural, 
**   moral  or  philofophic  Excellence  to  feed  the  fame.     Whence 
'*   Au/fin  rightly  judged  all  thefe  philofophic  Vertues,  to  be   but 
*«  fplended  Sins.  "     Gale  Court  of  the  Gentiles,  Part  11.  B.  II. 
Chap.  10.   §  17. 

nance. 


Part  III.  of  gracious  AffeMionu  205 

nance,  or  with  a  pbarifaical  AfFe6lation  :  And  we  muft  believe  that 
they  are  thus  humble,  and  fee  themfclvcs  fo  vile,  upon  the  Credit  of 
\}[\^\x  Say  jo  \  for  there  is  nothing  appears  in  'em  of  any  Savour  of 
Humility,  in  the  Manner  of  their  Deportment  and  Deeds  that  they 
do.  There  arc  many  that  are  full  of  ExpreiTions  of  their  own  Vile- 
nefs,  who  yet  expert  to  be  looked  upon  as  eminent  and  bright  Saint? 
by  others,  as  their  due  ;  and  'tis  dangerous  for  any,  fo  much  as  to 
hint  the  Contrary,  or  to  carry  it  towards  them  any  othcrwifc,than  af? 
if  we  looked  upon  *em  fome  of  the  chief  of  ChrifUans.  There  are 
many  that  are  much  in  crying  out  of  their  wicked  Hearts,  and  their 
great  Short-comings,  and  Unprofitablenefs,  and  fpeaking  as  tho'  they 
looked  on  themfelvcs  as  the  mcaneft  of  the  Saints  ;  who  yet,  if  a 
Minifter  ihould  ferioufly  tell  *em  the  fame  Things  in  private,  and 
Should  fignify,  that  he  feared  they  were  very  low  and  weak 
Chriftians,  and  thought  they  had  Reafon  f-jlemnly  to  confidcr  of 
their  great  Barrcnncfs  and  Unprofitablencf?,  and  fidling  {o  much 
fhort  of  many  others  ;  it  would  be  more  than  they  could  dicreft  ; 
they  would  think  themfelves  highly  injured  ;  and  there  would  be 
Danger  of  a  rooted  Prejudice  in  'em  againft  fuch  a  Minifter. 

There  are  fome  that  arc  abundant  in  talking  againft  legal  Do^rines^ 
legal  Preachings  and  a  hgal  Spirit,  who  do  but  little  underftand  the 
Thing  they  talk  againft.  A  IcgalSpirit  is  a  more  fubtilThing  than  they 
imagine,  it  is  too  fubtil  for  them.  It  lurks, and  operates,  and  prevails 
in  their  Hearts,  and  they  are  moft  notorioufly  guilty  of  it,  at  the  fame 
Time,  when  they  arc  inveighing  againft  it.  So  fiu  as  a  xMan  is  not 
emptied  of  himfelf,  and  of  his  own  Righteoufnefs  and  Goodnefs,  in 
whatever  Form  or  Shape,  fo  far  he  is  of  a  Lgal  Spirit.  A  Spirit  of 
Pride  of  a  Man's  own  Righteoufnefs,  Morality,  Holinefs,  Aft'cdlion, 
Experience,  Faith,  Humiliation,  or  any  Goodnefs  vvhatfcever,  is  a 
legal  Spirit.  It  was  no  Pride  in  Jdam  before  the  Fall,  to  be  of  a  le- 
gal Spirit  :  Becaufe  of  his  Circumftances,  he  might  feek  Acceptance 
by  his  own  Righteoufnefs.  But  a  legal  Spirit  in  a  fallen  fmful  Crea- 
ture, can  be  nothing  clfe  but  fpiritual  Pride  ;  and  reciprocally,  a  fpi- 
ritually  proud  Spirit  is  a  legal  Spirit.  There  is  no  Man  living  that  is 
lifted  up  with  a  Conceit  of  his  own  Experiences  and  Difcoverles,  and 
upon  theAccount  of  them  glifters  in  his  own  Eyes,  but  what  trufts  in 
his  Experiences,  and  makes  a  Righteoufnefs  of  'em  ;  however  he 
may  ufe  humble  Terms,  and  fpeak  of  his  Experiences  as  of  the  great 
Things  Gcd  has  done  for  him,  and  it  may  be  calls  upon  others  to  glorify 
God  for  them  ;  yet  he  that  is  proud  of  his  Experiences,  arrogates 
fome  thing  to  hi.mfelf,  as  tho'  his  Experiences  were  fome  Dignity  ol 
his.  And  ft  he  looks  on  them  as  his  own  Dignity,  he  neceft'arily 
thinks  that  God  looks  on  'em  fo  too  ;  for  he  neceflarily  Thinks  his 
own  Opinion  of 'em  to  be  true  ;  and  confequently  judges  that  God 
looks  pa  them  as  he  do;s  3  and  fg  unavoidably  imagines  that  God 

looks 


2o6  The  Jixth  Sign  Part  III. 

looks  on  his  Experiences  as  a  Dignity  in  him,  as  he  looks  on  'cm 
himfelf ;  and  that  he  gliders  as  much  in  Goal's  Eyes,  as  he  does  in  his 
own.  And  thus  he  truRs  in  what  is  inherent  in  him,  to  make  him 
fhine  in  God's  Sight,  and  recommend  him  to  God  :  and  with  this 
Encouragement  he  goes  before  God  in  Prayer  ;  and  this  makes  him 
exped  much  from  God  ;  and  this  makes  him  think  that  Chrift  loves 
him,  and  that  he  is  wiHing  to  cloatli  him  with  his""  Righteoufnefs  ; 
becaufehe  fuppofes  that  he  is  taken  with  his  ^Experiences  and  Graces. 
And  this  is  a  high  Degree  of  living  on  his  own  Righteoufnefs  ;  and 
fuch  Perfons  are  in  the  high  Road  to  Hell.  Poor  deluded  Wretches, 
who  think  they  look  fo  gliftering  in  God's  Eyes,  when  they  are  a 
Smoke  in  his  Nofe,  and  are  many  of  'em  more  odious  to  him,  than 
the  moft  impure  Beaft  in  Sodom,  that  makes  no  Pretence  to  Religion  ! 
To  do  as  thefe  do,  is  to  live  upon  Experiences^  according  to  the  true 
Notion  of  it  ;  and  not  to  do  as  thofe,  who  only  make  ufe  of  fpiritual 
Experiences,  as  Evidences  of  a  State  of  Grace,  and  in  that  Way  re- 
ceive Hope  and  Comfort  from  'em. 

There  is  a  Sort  of  Men,  who  indeed  abundantly  cry  down  Works, 
and  cry  up  Faith  in  Oppofition  to  Works,  and  fet  up  themfelves 
very  much  as  evangelical  Perfons,  in  Oppolition  to  thofe  that  are  of 
a  legal  Spirit,  and  make  a  fair  Shew  of  advancing  Chrift  and  the  Gof- 
pel,  and  the  Way  of  freeGrace  ;  who  are  indeed  fome  of  the  greatell 
Enemies  to  the  Gofpel  Way  of  free  Grace,  and  the  moft  dangerous 
Oppofers  of  pure  humble  Chriftianity.  f 


<<  Take  not  every  Opinion  and  Do6trine  from  Men  or  Angels, 

"  that  bears  a  fair  Shew  of  advancing  Chrift  ;  for  they  may  be 

*•'  but  the  Fruits  of  evangelical  Hypocrify  and  Deceit ;   that  be- 

*'  ing  deceived  themfelves,  may  deceive  others  too  ;    Match.  7. 

"  15.  Beware  of  them,  that  come  in  Sheep's  Cloathing  ;   in  the  In- 

"  nocency.  Purity  and  Meeknefs  of  Chrift  and  his  People,   but 

"  imunrdly  are  Wolves,  proud,   cruel,  cenforiors,  /peaking  Evil 

*'  of  what  they  know  not.     By  their  Fruits  you  Jhall  know  them. 

*<  Do  not  think  beloved,  that  Satan  will  not  feek  to  lend  De- 

<'  lufions  among  us.     And  do  you  think  thefe  Delufions  will 

*'  come  out  of  the  popifh  Pack,  whofe  Inventions   fmell  above 

*'  Ground  here  ?   No,  he  muft  come,  and  will  come  with  more 

''  evangelical,  fine-fpun  Devices.     It's  a  Rule  obferved  amongft 

"'  Jr'uits,  at  this  Day,  if  they  would  conquer  Religion  by  Sub- 

*'•  tiliv,  never  oppofe  Religion  with  a  crofs  Religion  ;  but  fet  it 

^'  againft  itfelf  :   So  oppofe  the  Gofpel  by    the  Gofpel.     And 

^'  look,  as  Churches  pleading  for  Works,  had  new  invented  de- 

^<  vifed  Works  j  fo  when  Faith   is  preached.  Men  will   have 

"  their 


Part  III,  of  graciom  Affcclmis,  207 

There  is  a  pretended  great  Humiliation,  and  being  dead  to  the 
Law, and  emptied  of  Self,  which  is  one  of  the  biggeft  and  mo(t  elated 
Things  in  the  World.  Some  there  are,  who  have  made  great  Pro 
feflion  of  Experience  of  a  thoro'Worlc  of  theLaw  on  their  ownHearts, 
and  oi  being  brought  fully  ofF  from  Works  ;  whofe  Converfation  has 
favoured  moll  of  a  Self-righteous  Spirit,  of  any  that  ever  1  had  Op- 
portunity to  obferve.  And  fome  who  think  themfelves  quite  emptied 
of  thcmfclvcs,  and  are  confident  that  they  are  abafcd  in  the  Durt,  are 
full  as  they  can  h.3ld  with  the  Glory  of  their  own  Humility,  and  hftcd 
up  to  Heaven  with  an  high  Opinion  of  their  Ab:irement.  Their  Hu- 
mility is  a  fwelhng,  fclf-conceited,  confident,  (howy,  noifv,  afiumina; 
Humility.  It  fcems  to  be  the  Nature  of  fpiritual  Pride  to  make  Men 
conceited  and  oftentatious  of  their  Humility.  This  appears  in  that 
firft-born  of  Pride,  among  the  Children  of  Men,  that  would  be  called 
His  Holinefs^  even  the  Man  of  Sin,  that  exalts  himfclf  above  all  that 
is  called  God  or  is  worfhipped  ;  he  ftyles  himfelf  6'^;i;(7;//  of  Ser'vants ; 
and  to  make  a  Shew  of  Humility,  wafhes  the  Feet  of  a  Number  of 
poor  Men  at  his  Inauguration. 

For  Perfons  to  be  truly  emptied  of  thcmfelves,  and  to  be  poor  in 
Spirit,  and  broken  in  Heart,  is  quite  another  Thing,  and  has  other 
Effects,  than  many  imagine.  'Tis  altonifhing  how  greatly  many  rre 
deceived  about  themfelvcs  as  to  this  Matter,  imapining  themfclves 
moft  humble,  when  they  are  moft  proud,  and  their  Behavioar  is  real- 
ly the  moft  haughty.  The  Deceitfulnefs  of  the  Heart  of  Man  ap- 
pears in  no  one  Thing  fo  much,  as  this  of  fpiritual  Pride  and  Self- 
Righteoufnefs.  The  Subtilty  of  Satan  appears  in  it's  Height  in  his 
managing  of  Perfons  with  Refpedt  to  this  Sin.  And  perhaps  one 
Reafon  may  be,  that  here  he  has  moft  Experience  :  He  knows  the 
Way  of  it's  coming  in  ;  he  is  acquainted  with  the  fccret  Springs  of 
it  ;  it  was  his  own  Sin. — Experience  gives  vaft  Advantage  in  leading 
Souls,  cither  in  Good  or  Evil. 

But  tho'  fpiritual  Pride  be  fo  fubtil  and  fecret  an  Iniquity,  and  com- 
monly appears  under  a  Pretext  of  great  Humility  ;  yet  there  are  two 
Things  by  v^hich  it  may  (  perhaps  univerfally  and  furely  )  be  difcover- 
ed  and  diftinguiihed. 

The yf/y'?  Thing  is  this  ;  He  that  is«under  the  Prevalence  of  this 
Diftemper,  is  apt  to  think  highly  of  his  Attainments  in  Religion,    as 


*'  their  new  Inventions  of  Faith.     I  fpeji:    .  ot  this  againft  the 

"  Do(Slrine  of  Faith,  where  it  is  preachc     ;   but  am  glad  of  it ; 

''  Nor  that  1  would  have  Men  content   'iiemfelves  with  every 

''  Form  of  Faith  ;  for  I  believe  that    >oft  Men's  P'aith  needt 

*'  confirming  or  trying.     But  I  fpc-^  .  to   prevent  Danger  on 

"  thatHaiid. ''     Shepard'^  JParablg  Part  L  p.  122. 

comparing 


2o8  7he  fixth  Sign  Part  III. 

comparing  himfelf  with  others.  'Tis  natural  for  him  to  fall  into 
that  Thought  of  himfelf,  that  he  is  an  eminent  Saint,  that  he  is  very 
high  amongft  the  Saints,  and  hasdiftinguifliingly  good  and  great  Ex- 
periences. That  is  the  fecret  Language  of  his  Heart,  Luke  i8.  ii. 
God^  I  thank  ihec^  that  I  am  not  as  other  Jllen.  And  Ifai.  65.  5.  I  a??i 
holier  than  thou.  Hence  fucli  are  apt  to  put  thcmfclvTS  forward  a- 
mong  God's  People,  and  as  it  were  to  take  a  Ijigh  Seat  aniong  them, 
as  if  there  was  no  Doubt  of  it  but  it  belonged  to  them. 
They,  as  it  were,  naturally  do  that  which  Chrift  condemns,  Luke  14, 
';,  &c.  take  the  higheJJ  Room.  This  they  do,  by  being  forward  to 
take  upon  'cm  the  Place  and  Bufinefs  of  the  Chief  ;  to  guide,  teach, 
direfi:  and  manage  ;  They  are  confident  that  they  are  Guides  to  the  Blind, 
a  Light  of  them  ivhich  are  in  Darknefs^  InJlruSiors  of  the  Foolijh,  Tea- 
chers of  Babes^  Rom.  2.  19,  20.  'Tis  natural  for  them  to  take  it 
Jbr  granted,  that  it  belongs  to  them  to  do  the  Part  of  Dictators  and 
Matters  in  Matters  of  Religion  ;  and  fo  they  implicitly  afFedt  to 
be  called  of  Men  Rabbi.,  which  is  by  Interpretation  Majier^  as  the 
Pharifees  did,  Matth.  23.  6,  7.  i.  e.  They  are  apt  to  expe6l  that 
others  fliould  regard  'em,  and  yield  to  'em,  as  Mafters,  in  Matters  of 
Religion.  :|: 

But  he  whofe  Heart  is  under  the  Power  of  chriftian  Humility,  is 
of  a  contrary  Difpofition.  If  theScriptures  are  at  all  to  be  relied  on, 
fuch  an  one  is  apt  to  think  his  Attainments  in  Religion  to  be  com- 
paratively mean,  and  to  efteem  himfelf  low  among  the  Saints,  and 
one  of  the  leaft  of  Saints.  Humility,  or  true  Lowlinefs  of  Mind, 
difpofes  Perfons  to  think  others  better  than  themfclves  ;  Phil.  2.  3. 
In  Lowlinefs  of  Mind,  let  each  cjlee^n  others  better  than  themfclves, 
HeHce  they  are  apt  to  think  the  loweft  Room  belongs  to  them  ;  and 
their  inward  Difpofition  naturally  leads  them  to  obey  that  Precept  of 
our  Saviour,  Luke  14.  10.  'Tis  not  natural  to  them  to  take  it  up- 
on 'em  to  do  thePart  of  Teachers  ;  but  on  the  contrary ,they  are  dif- 
pofed  to  think  that  they  are  not  the  Perfons,  that  others  are  fitter  for 
it  than  they  ;  as  it  was  with  Mofcs  and  fererniah  (Exod.  3.  11.  fer, 
I.  6.)  tho'  they  were  fuch  eminent  Saints,  and  of  great  Knowledge. 
It  is  not  natural  to  them  to  think  that  it  belongs  to  them  to  teach, 
but  to  be  taught  :  They  are  much  more  eager  to  hear,  and  to  re- 
ceive Inftru^lion  from  ethers,  than  to  didlate  toothers  ;  Jam.  i.  19. 
Be  ye  fwift  to  hear,  flnv  to  [peak.     And  when  they  do  fpeak,    'tis  not 


There  be  two  Things  wherein  it  appears  that  aMan  has  only 
common  Gifts,  and  no  inward  Principle  ;  i.  Thefe  Gifts 
ever  pufF  up,  and  make  a  Man  (omething  in  his  own  Eyes, 
r.s  the  Corin'Jnan  Knov/ledge  did  ;  and  many  a  private  Man 
thinks  himfolf  fit  to  be  aiMinifttr  ".  Shepard'^  Parable,  Part 
p.    181,  J^?.. 

natural 


Part  III.  of  gracious  yiffcBioin.  209 

natural  to  them  to  fpeak  with  a  bold,  maftcily  Air  ;  hut  Humility 
dirpofes  'cm  rather  to  fpeak  trembling.  Hofea  13.  r.  //7;r;;Kphraim 
fpaki  tremhling^  he  exalted  himfelf  in  Ifracl  ;  but  vjhcn  he  cffcndcd  in 
Baal  j/>t'  died.  They  are  not  apt  to  airumeAuthority,and  to  take  upon 
'em  to  be  chief  Managers  and  Mafteis  ;  but  rather  to  be  fubje6l  to 
others;  Jam.  3.  i,  2.  Be  mt  many  Majlcrs.  i  Pet.  5.  5.  All  cj 
you  lefuhje^  one  to  another ^  and  be  cloathed  with  Humility,  f.pli.  r.  2 1 . 
Submitting  your  fclves  one  to  another^  in  the  Fear  of  Gcd. 

There  are  fomc  Pcrfon's  iLxperienccs  that  naturally  woik  tluitWay, 
to  make  them  think  higlily  of  their  Experiences  ;  and  iliey  do  oficn 
thcmfelves  fpeak  of  theirExpcricnccs  as  very  great  and  extraordinary  j 
ihey  freely  fpeak  of  the  ^/v<7/  Things  they  have  met  ivith.     This  may 
hz  fpoken,  and  meant  in  a  good  Scnfc.     In  one  Senfe,  every  Degree 
oi' Javing  Mercy  is  a  ^rtv?/ T7;///^  :  It  is  indeed  a  Thing  ^^;rrv.',    yea, 
tajinitely  greats  for  God  to  bcftow  the  Icafl  Crumb  of  Child renG  Orcac. 
on  fuch  Dogs  2s  we  arc  in  our  fclvcs ;  and  the  more  humble  a  Pci 
fun  is  that  hopes   that  God   has  beftowed  fuch   Mercy  on  him,  tiiC 
more  apt  will  he  be  to  call  it  a  great  Thing  that  he  has  met   with,  in 
this  Senfe.     ^Mt'iihy  great  Things  which  thry  have  experienced,  they 
mean  comparatively  great  fpiritual  Experiences,  cr  great  compared 
with  others  Experiences,  or  beyond  what  is  ordinary,    which  is  evi- 
dently oftentimes  the  Cafe  ;   then  for  aPerfon  to  fay,  I  have  met  with 
great  Things,  is  the  very  famcThing  as  to  fay,  I  am  an  e?ninent  Saint, 
and  have  more  Grace  thnn  ordinary  :  for  to  have  great  Experiences, 
if  the  Experiences  be  true  and  worth  the  telling  of,  is  the  fameThing 
as  to  have  great  Grace  :    there  is  no  true  Experience,  but  the  Exer- 
cife  of  Grace  ;  and  exactly  according  to  the  Degree  of  true  Expe- 
rience, is  the  Degree  of  Grace  and  Holinefs.     The  Perfons  that  talk 
thus  about  their  Experience?,  when  they  give  an  Account  of  them, 
expe<5l    that  others  fhould  admire   'cm.     Indeed  they  don't  call  it 
Boafting  to  talk  after  this  Manner  about  their  Experiences,   nor  do 
they  look  upon  it  as  any  Sign  of  Pride  ;  becaufc  they  fay,  they  knew 
that  it  luas  not  they  that  did  it,  it  was  free  Grace,  they  are  the grcatT kings 
that  God  has  done  for  them,  ihey  luould  acknowledge  the  great  Mercy  God 
has/Jjoiun  them,  and  mt  make  light  of  it.      But  {o  it  was  with  the  Pha- 
rifee  that  Chrill  tells  us  of,   Luke  18.     He  in  Words  gave  God  the 
Glory  of  making  him   to  differ  from  other   Men;   Gcd  I  thank  thee, 
fays  he,  that  I  am  not  as  other  Men  f.     Their  verbally  afcribing  it  to 


t  Calvin,  in  his  Inftitutions,  B.  3.  Chap.  12.  §7.  fpeaking  of 
tliis  Pharifee,  obferves,  "  That  in  his  outward  ConfeiHon  he 
''  acknowledges  that  the  Righteoufnefs  that  he  has  is  the  Gift 
*'  of  God:  iBut  (fays  he)  becaufc  he  trufts //;^/ ^^ /i  Righiccus, 
"  he  goes  away  out  of  the  Prefence  of  God,  unacceptable  and 
^«  odious  ".  P  the 


210  Thefixth  Sigfi  Part  III. 

the  Grace  of  God,  that  they  are  holler  than  other  Sainfs,  don't  hinder 
their  Forwardnef^  to  think  fo  highly  of  thelrHolinefs  being  a  fureEvi- 
dence  of  the  Pride  and  Vanity  oftheir  Minds.  If  they  were  under 
the  Influence  of  an  humble  Spirit,  their  Attainments  in  Religion 
wo'jhd  not  hz  (o  apt  to  (hine  in  their  own  E)cs,  nor  would  they  be  fo 
much  in  admiring  their  own  Beauty.  The  Chrifiians  that  are  really 
the  mod  eminent  Saints,  and  therefore  have  the  moft  excellent  Ex- 
perience?, and  are  great c,^  in  the  Kingd:m  of  Heaven ^  humble  ihemfclves 
as  a  little  Child ^  Marth.  i8.  4.  Bccaufo  they  look  on  ihemfcKcs  as 
but  little  Children  ill  Grace,  and  their  A:t.iinments  to  be  but  the 
Attainments  of  Babes  in  Chrift,  and  are  adoniflied  ar,  and  afliamed 
of  the  low  Degrees  of  their  Love,  and  their  Thankfulnefs,  and  their 
little  Knowledge  of  God.  Mofes  when  he  had  been  converfing  with 
God  in  the  Mount,  and  his  Face  (hone  fo  bright  in  the  Eyes  of  others, 
as  to  da?:zle  their  Eyes,  wiji  not  that  his  Face  JJwie.  There  are  fonie 
Pcrfons  that  go  by  the  N.ime  of  high  ProfelTors,  and  fomevvill  own 
ihemfclves  to  be  high  ProfcfTors  ;  but  eminently  humble  Saints,  that 
will  fhine  brighteft  in  Heaven,  are  not  at  all  apt  to  profefs  high.  I 
ilon't  believe  there  is  an  eminent  Saint  in  the  World  that  is  a  high 
ProfelTor.  Such  will  be  much  more  likely  to  profefs  themfelves  to 
be  the  leafl:  of  all  Siint;?,  and  to  think  that  every  Saint's  Attainments 
and  Experiences  arc  higher  than  his.   I| 


Luther^  Tis.  his  Words  are  cited  by  Rutherford^  in  his  Difplay  of 
the  fpiritual  Antichrifl^  p.  14-^,  144.  fays  thus,  *'  So  is  the  Life 
•^•-of  a  Chriflian,  that  he  that  has  begun,  feems  to  himfelf  to 
"  have  nothing  ;  hjt  flrivcs  and  prefTcs  forward,  that  he  may 
*'  apprehend.  WhenceP^///  fays,  /  count  not  ir.y  felf  to  have  ap~ 
'"  prehendt'd.  For  indeed  nothing  is  more  pernicious  to  a  Belie- 
"  ver,  than  that  Prcfumption,  that  he  has  already  apprehended, 
''  and  has  no  further  Need  of  feeking.  Hence  alfo  many  fall 
■•'  back,  and  pine  away  in  fpiritual  Security  and  Slothfulnefs. 
^'  So  Bernard  (:\ys.  To  fland  Jlill  in  God' s  Way,  is  to  go  back, 
*'  Wherefore  thi3  remains  to  him  that  has  begun  to  be  a  Chrif- 
-'  tian,  to  think  that  he  is  not  yet  a  Chriftian,  but  to  ft-ek  that 
*'  he  may -he  ;.Ch,i,1ian,  that  he  may  glory  with  ."^.v/,  I  am  not, 
*'  but  I  delire  to  be  \  a  Chriftian  not  yet  finiflifd,  but  only  in  his 
^-  Beginning-.  Therefore  he  is  not  a  Chriftian,  that  is  a  Chrif- 
*■*  tian,  thit  is.  He  that  thinks  himfelf  ;i  finiflicd  Chriftian,  and 
•  IS  not  fenfible  h- w  he  falls  fhort.  We  reach  after  Heaven, 
^'  iv.it  are  not  in  FIcaven.  Woe  to  him  thjt  is  wholly  renewed 
*'  that  is,  that  thinks  himfelf  to  be  fo.  That  Man,  without 
*'  D.)ubt,  has  never  {i:^  much  ar,  b?fi;un  to  he  renewed,  nor  did 
"  he  ever  t^lte  what  it  is  to  be  a  Chrifti.m.'* 

Such 


Part  III.         of  gracious  J ff'e5f  ions.  z\i 

,  Such  is  the  Nature  of  Oracc,  and  of  true  fpiritual  Light,  tliat  they 
naturally  difporo  the  Saints  in  (he  prcfint  Statj,  to  look  upctn  their 
Grace  and  GooJnefs  little,  and  their  Deformity  great.  And  they 
that  have  the  mofl  Grace  and  fpiritual  Light,  ot  any  in  this  Woild, 
have  moft  of  this  Difpofition.  As  will  appear  moft  cIclw  and  evident 
to  any  one  that  foberly  and  thoroughly  weighs  the  Nature  andRcafon 
of  Things,  and  confidcrs  the  Things  following. 

7bat  Grace  and  Holinefs  is  worthy  to  he  cailed  little,  that  is,  little 
in  Comparifon  of  what  it  ought  to  be.  And  fo  it  foenis  to  c  i;e  that 
is  truly  ^';racious  :  For  fucli  an  one  has  his  Eve  uprn  the  Rule  of  his 
Duty;  aConformityto  that  is  what  he  aims  at  ;it  is  what  hisSoul  firng- 
gles  and  reaches  after  ;  and  it  is  by  that  that  he  eftimatcs  and  judges 
of  v/hat  he  docs,  and  what  he  has.  To  a  gracious  Scul,  and  efpe- 
cially  to  one  eminently  gracious,  that  Holinefb  appears  little,  which 
.s  little  of  what  it  ihould  be  ;  little  of  what  he  fees  infinite  Rcafun 
for,  and  Obligation  to.  If  his  Holinefs  appears  to  him  to  be  at  a 
vaft  Diftance  from  this,  it  naturally  appears  defpicahle  in  Iiis  Kyev, 
and  not  worthy  to  be  mentioned  as  anv  Beauty  or  Amiablenefs  iti 
him.  For  the  like  Reafon  as  a  hungry  Man  naturally  accounts  that 
which  is  (ct  before  him,  but  a  little  P'ood,  a  fmall  Matter,  not  worth 
mentioning,  that  Is  nothing  in  Comparifon  of  his  Appetite.  Or  a^ 
the  Child  of  a  great  Prince,  tliat  is  jealous  for  the  Flonour  of  his  \'a  ■ 
thex,  and  beholds  the  Refpect  which  Men  (hew  him,  naturally  looJc^ 
oa  that  Honour  and  Refpect  very  little,  and  not  worthy  to  be  re- 
garded, which  is  nothing  inComparifon  of  that,  which  the  Dignity  oi 
his  Father  requires. 

_  But  that  is  the  Nature  of  true  Grace  and  fpiritual  Light,  that  it 
opens  to  a  Perfon's  View  the  infinite  Reafon  there  is  that  he  fhould 
be  holy  in  a  high  Degree.  And  the  more  Grace  he  has,  the  more 
this  is  open'd  to  View,  the  greater  Senfe  he  has  of  the  infinite  Ex- 
cellency and  Glory  of  the  divine  Being,  and  of  the  infinite  Dignity  of 
the  Pcrfon  of  Chriff,  and  the  boundlefs  Length  and  Bieadth,  and 
Depth  and  Height,  of  the  Love  of  Chrift  to  Sinners.  And  as  Grace 
encreafts,  the  Field  opens  more  and  more  to  a  d  iff  ant  View,  'cill  the 
Soul  is  fvvallowed  up  with  the  V^affncfs  of  the  Objcdl,  and  the  Perfoii 
is  affoniflied  to  think  how  much  it  becomes  him  to  love  this  God,  and 
this  glorious  Redeemer,  that  has  fo  loved  Man,  and  how  little  he  docs 
love.  And  fo  the  more  he  apprehends,  the  more  the  Smallnefs  of 
his  Grace  and  Love  appears  ftrange  and  wonderful  :  And  therefore  is 
more  ready  to  think  that  others  are  beyond  him.  For  wondrino  at 
the  Littlenefs  of  his  own  Grace,  he  can  fcarccly  believe  that  fo  (Grange 
a  Thing  happens  to  other  Saints :  *Tis  ama/.ing  to  him,  that  one 
that  is  really  a  Child  of  God,  and  that  has  -.iclually  received  the  faving 
Benefits  of  that  unfpeakable  Love  ©f  Chrifi,  (hould  love  no  more  : 
And  he  is  apt  to  look  upon  it  as  a  Thing  peculiar  tohimfelf,  a  ftrange 

P  2  and 


212  ^be  fixth  Sign  Part  III.' 

and  exempt  Inftance  ;  for  he  fees  only  the  outfide  of  other  Chriftians, 
but  he  fees  his  own  infide. 

Here  the  Reader  may  poflibly  object,  that  Love  to  God  is  really  in- 
creafcd,  in  Proportion  as  the  Knowledge  of  God  is  increafed  ;  and 
therefore  how  Ihoald  an  Increafc  of  Knowledge  in  a  Saint,  make 
his  Love  apcar  lefs,  in  Coniparifon  of  what  is  known  ?  To  which  I 
anfwer,  that  ahho'  Grace  and  tlie  Love  of  God  in  the  Saints,  be  an- 
fvverablc  to  the  Degree  of  Knowledge  or  Sight  of  God  ;  yet  it  is  not 
in  Proportion  to  the  Objed  fecn  k  known.  The  Soul  of  a  Saint,  by 
having  fomcthing  of  God  open'd  to  Sight,  is  convinced  of  much  more, 
than  is  feen.  There  is  lomething  that  is  feen,  that  is  wonderful  s 
and  that  Sight^brings  with  it  a  Itrong  Conviction  of  fomething  vaftly 
beyond,  that  is  not  immediately  fecn.  So  that  the  Soul,  at  the 
fame  Time,  is  aftonifhed  at  it's  Ignorance,  and  that  it  knows  fo  little, 
as  well  as  that  it  loves  fo  little.  And  as  theSoul,  in  a  fpiritual 
V^iew,  is  convinced  of  infinitely  more  in  the  Obje(Sl,  yet  beyond 
Sight  i  fo  it  is  convinced  of  the  Capacity  of  the  Soul,  of  knowing 
vaitly  more,  if  Clouds  and  Darknefs  were  but  removed.  Which 
caufcs  the  Soul,  in  the  Enjoyment  of  a  fpiritual  View,  to  com- 
plain greatly  of  fpiritual  Ignorance,  and  Want  of  Love,  and  long  and 
reach  after  more  Knowledge,  and  more  Love. 

Grace  and  the  Love  of  God  in  the  moft  eminent  Saints  in  this 
World,  is-  truly  very  little  in  Ccmparifon  of  v/hat  it  ought  to  be.  .Re.- 
caufc  the  liighefl  Love,  that  ever  any  attain  to  in  this  Life,  is  pooj:,; 
cold,  exceeding  Iaw,  and  not  worthy  to  be  named  in  Comparifon  of 
whit  our  Obligations  appear  to  be,  from,  the  joint  Confidcration  of 
thxfe  two  Things  ;  viz.  i.  The  Reafon  God  has  given  us  to  love 
him,  in  the  Manifeftations  he  has  made  of  his  infinite  Glory,  in  his 
W^ord,  and  in  his  Works  ;  and  particularly  in  the  Gofpel  of  his  Son, 
and  what  he  has  done  for  finful  Man  by  him.  And  2.  The  Capaci- 
ty there  is  in  the  Soul  of  Man,  by  thofe  intellectual  Faculties  which 
l.iod  lias  given  it, of  feeing  and  undciftanding  thcfe  Reafons,whichGod 
has  7iven  us  to  love  him.  How  fmali  indeed  is  the  Love  of  the  moft 
eminent  Saint  on  E<irth,  in  Comparifon  ofwhatthefe  Things  jointly 
r-.onfidercd  do  require  !  And  this  Grace  tends  to  convince  Men  of; 
•:.:id  efpecially  eminent  Grace  :  for  Grace  is  of  the  Natuie  of  Light, 
and  brings  Truth  to  View.  And  therefore,  he  that  has  much  Grace, 
appreb.ends  much  more  than  others,  that  great  Height  to  which  his 
Love  ought  to  afccnd  ;  and  he  fees  better  than  others,  liow  little  a 
Way  he  has  rlfcn  towards  that  Height.  And  therefore,  cliimating 
•hi.)  Love  by  the  whole  Height  of  his  Duty,  hence  it  appears  aflonifh- 
♦ngly  little  and  low  in  his  Eyts. 

J.  iAnd  the  eminent  Saint,   having  fuch  a  Convi6lion  of  the  high  De- 
crree  in  which  he  ought  to  love  Ciod,   this  fliews  him,  not  only  the 
Littlenefs.  of  his  Grace,  but  the  Grcatncfii  of  hij  rcmaiiiing  Corrupti- 
on. 


Part  III.  cf  gracious  JJccfiojis,  213 

on.  In  order  (o  judge  how  much  Corruption  or  Sin  wc  have  remain- 
ing in  uSjWC  muit  takeourMeafure  from  thaiHeight  to  which  thcRule 
of  our  Duty  extends  :  The  whole  of  the  Diftance  we  arc  at  from 
that  Height,  is  Sin  :  For  failing  of  Duty  is  Sin  ;  otherwifc  our  Duty 
is  not  our  Duty  ;  and  hy  how  much  the  more  wc  fall  fliort  of  our 
Duty,  fo  much  the  more  Sin  have  we.  Sin  is  no  other  than  Difa- 
greablenefs,  in  a  moral  Agent,  to  the  Law,  or  Rule  of  his  Duty. 
And  therefore  the  Degree  of  Sin  is  to  be  judged  of  by  the  Rule  :  So 
much  Difagrcablcnefs  to  the  Rule,  fo  much  Sin,  whether  it  be  in 
Vefe^  or  Excefs,  Therefore  if  Men,  in  their  Love  to  God,  don't 
come  up  half  way  to  that  Height  which  Duty  requires,  then  they  have 
more  Corruption  in  their  Hearts  than  Grace  ;  becaufe  there  is  more 
Goodnefs  wanting,than  is  there  ;  and  all  that  is  wanting  isSin  :  it  is  an 
abominable  Defc6l ;  and  appears  fo  to  the  Saints,  efpecially  thofe  that 
are  eminent ;  it  appears  exxeeding  abominable  to  them,  that  Chrift 
fhould  be  loved  fo  little,  and  thanked  fo  little  for  his  dying  Love  j  it 
is  in  their  E)  es  hateful  Ingratitude. 

And  then  the  Increafe  of  Grace  has  a  Tendency  another  Way, 
to  caufe  the  Saints  to  think  their  Deformity  vaiily  more  than  their 
Goodnefs :  It  not  only  tends  to  convince  them  that  their  Corruption 
is  much  greater  than  their  Goodnefs ;  whith  is  indeed  theCafe  :  But 
it  alfo  tends  to  caufe  the  Deformity  that  there  is  in  the  leaft  Sin,  or 
t^e  leaft  Degree  of  Corruption,  to  appear  (o  great,  as  vaftly  to  out- 
weigh all  the  Beauty  there  is  in  their  greateft  Holinefs  :  For  this  alfo 
is  indeed  the  Cafe.  For  the  leaft  Sin  iigainft  an  infinite  God,  has  an 
infinite  Hatefulnefs  or  Deformity  in  it  ;  but  the  highcft  Degree  of 
Holinefs  in  a  Creature,  has  not  an  infinite  Lovelinefs  in  it  :  And 
therefore  the  Lovelinefs  of  it  is  as  nothing,  in  Comparifon  of  the  De- 
formity of  the  leaft  Sin.  That  every  Sin  has  infinite  Deformity  and 
Hatefulnefs  in  it,  is  moft  demonftrably  evident ;  becaufe  what  the 
Evil,  or  Iniquity,  or  Hatefulnefs  of  Sin  confifts  in,  is  the  violating  of 
an  Obligation,  or  the  being  or  doing  contrary  to  what  we  fhould  be 
or  do,  or  are  obliged  to.  And  therefore  by  how  much  the  greater 
the  Obligation  is  that  is  violated,  fo  much  the  greater  is  the  Iniquity 
and  Hatefulnefs  of  the  Violation.  But  certainly  our  Obligation  to 
love  and  honour  any  Being,  is  in  fome  Proportion  to  his  Lovelinefs 
and  H?nourablenefs,  or  to  his  Worthinefs  to  be  loved  and  honoured 
by  us ;  which  is  the  fame  Thing.  We  are  furely  under  greater  Ob- 
ligation to  love  a  more  lovely  Being,  than  a  lefs  lovely  :  And  if  a 
Being  be  infinitely  lovely  or  worthy  to  be  loved  by  us,  then  our  Ob- 
ligations to  love  him,  are  infinitely  great :  And  therefore,  whatever 
is  contrary  to  this  Love,  has  in  it  infinite  Iniquity,  Deformity  and 
Unworthinefs.  But  on  the  other  Hand,  with  Refped  to  our  Holi- 
nefs or  Love  to  God,  there  is  not  an  infinite  Worthinefs  in  that. 
The  Sin  of  the  Creature  againft  God,  is  ill-deferving  and  hateful  m 

P  J  Proportion 


214  The  fxtb  Sign  Part  IH. 

Proportion  to  the  Diftance  there  is  between  God  and  the  Creature  : 
ThcGreatnefs  of  the  Obje£l,  and  the  Meanncfs  and  Inferiority  of  the 
Subjc<5l,  aggravates  it.  But  'tis  the  revcrfe  with  Regard  to  the 
VVorthinefs  o{  the  Refpc£l  of  the  Creature  to  God  ;  'tis  worthkfs^ 
and  not  worthy,  in  Proportion  to  the  Meannefs  of  tiie  SubjetSt.  So 
much  the  greater  the  Diftance  between  God  and  the  Creature,  (o 
much  the  lefs  is  the  Creature's  Refpecl  worthy  of  God's  Notice  or 
Regard.  The  great  Degree  of  Superiority,  increafes  the  Obhgation 
on  the  Inferiour  to  regard  the  Superiour  ;  and  {o  makes  the  Want 
of  Regard  more  hateful  :  But  the  great  Degree  of  Inferiority  dimini- 
shes the  Worth  of  the  Regard  of  the  Inferiour  ;  becaufe  the  more 
he  is  inferiour,  the  lefs  is  he  worthy  of  Notice,  the  lefs  he  is,  the  lefs 
is  what  he  can  offer  worth  ;  for  he  can  offer  no  more  than  himfelf, 
in  offering  his  beft  Refped  ;  and  therefore  as  he  is  little,  and  little 
worth,  fo  is  his  Refped  little  worth.  And  the  more  a  Perfon  has 
of  true  Grace  anJ  fpiritual  Light,  the  more  will  it  appear  thus  to 
him  -,  the  more  will  he  appear  to  him.felf  infinitely  deformed  by  Rea- 
fon  of  Sin,  and  the  lefs  will  the  Goodncfs  that  is  in  his  Grace,  or 
?,ood  Experience,  appear  in  Proportion  to  it.  For  indeed  it  is  no- 
thing to  it :  It  is  lefs  than  a  Drop  to  the  Ocean  :  For  finite  bears  no 
Proportion  at  all  to  tfeat  which  is  infinite.  But  the  more  a  Perfon 
has  of  fpiritual  Light,  the  mere  do  Things  appear  to  him,  in  this 
Refpefl,  as  they  are  indeed.  Hence  it  mod  demonftrably  appears, 
that  true  Grace  is  of  that  Nature,  that  the  more  a  Perfon  has  of  it, 
with  remaining  Corruption,  the  lefs  does  iiis  Goodnefs  and  Holinefs 
appear,  in  Proportion  to  his  Deformity  ;  and  not  only  to  his  palt 
Deformity,  but  to  his  prefent  Deformity,  in  the  Sin  that  now  ap- 
pears in  his  Heart,  and  in  the  abominable  Defects  of  his  higheft  and 
heft  Affe6lions,  and  brighteil  Experiences. 

The  Nature  of  many  high  religious  Affections,  and  great  Difco- 
veries  (as  they  are  called)  in  many  Perfons  that  I  have  been  ac- 
quainted with,  i)  to  hide  and  cover  over  the  Corruption  of  their 
Hearts,  and  to  make  it  feem  to  them  as  if  ail  their  Sin  was  gone,  and 
to  leave  them  without  Complaints  of  any  hateful  Evil  left  in  them  ; 
(tho*  it  may  be  they  cry  out  much  of  their  part  Unworthincfs)  a  fure 
and  certain  Evidence  that  their  Difcoverics  (as  they  call  them)  are 
Darknefs  and  not  Lij^ht.  'Tis  Darknefs  that  hides  Men's  Pollution 
and  Deformity  ;  but  Light  let  into  the  Heart  difcovcrs  it,  fearches 
it  out  in  its  fecret  Corners,  and  makes  it  plainly  to  appear  ;  efpe- 
cially  that  penetrating,  all-fcarching  Light  of  God's  Holinefs  and 
Glory.  *Tis  true  that  faving  Djfcoveries  may  for  the  prefent  hide 
Corruption  in  one  Senfe  ;  they  reftrain  the  pofitlve  Exercifes  of  it, 
fuch  as  Malice,  Envy,  Coveteoufncfs,  Lafcivioufnefs,  Murmuring, 
iffc.  but  tiKy  bring  Corruption  to  Light,  in  that  which  is  privative, 
'uiz*  that  there  is  no  more  Love,  no  more  Humilty,  no  mweThank- 

fulnefs. 


Part  III.  of  graciom  Jlfj'e^tom.  \  \  5 

fulnefs.  Which  Dcft6ls  appear  moft  hateful,  in  the  Kycs  of  (liofc 
who  have  the  moft  eminent  Kxercifes  of  Grjice  ;  and  are  vciy  bur- 
cienfomCj.and  caufe  the  Saints  to  cry  out  of  thcirLeanncTs,  and  odious 
Pride  and  Ingratitude.  And  whatever  pofitivc  Excrcifes  of  Corrup- 
tion, at  any  Time  arife,  and  mingle  themfelves  with  eminent  scStings 
of  Grace,  Grace  will  exceedingly  magnify  the  View  of  them,  and 
render  their  Appearance  far  more  heinous  and  horrible. 

The  more  eminent  Saints  are,  and  the  more  they  have  of  the  Light 
cf  Heaven  in  their  Souls,  the  more  do  they  appear  to  thcmfclver-,  is 
the  mofl  eminent  Saints  in  this  World  (\o^  to  the  Saints  and  Angeli, 
in  Heaven.  How  can  we  rationally  fuppofe  the  moft  eminent  Saints 
on  Ea-rtu  rippear  to  them,  if  beheld  any  othcrwife,  than  covered  over 
with  the  Righteoufnefs  of  Chrift,  and  their  Deformities  fwallowed 
up  and  hid  in  the  Corufcation  of  the  Beams  of  his  abundant  Glory 
and  Love  ?  How  can  we  fuppofe  our  moft  ardent  Love  and  Praifes 
appear  to  them,  that  do  behold  the  Beautv  and  Glory  of  God  with- 
out a  Veil  ?  How  does  our  higheft  Thankfulnefs  for  the  d}!rg  Love 
of  Chrift  appear  to  them,  who  fee  Chrift  as  he  is,  who  know  as 
they  are  known,  and  fee  the  Glory  of  the  Perfon  of  him  that  died, 
and  the  Wonders  of  his  dying  Love,  without  any  Cloud  or  Dark- 
nefs  ?  And  how  do  they  look  on  the  deepeft  Reverence  and  Humi- 
lity, with  which  Worms  of  the  Duft  on  Earth  approach  that  infi- 
nite Majefty,  which  they  behold  ?  Do  they  appear  great  to  them, 
or  fo  much  as  worthy  of  the  Name  of  Reverence  and  Humility,  in 
thofe  that  they  fee  to  be  at  fuch  an  infinite  Diftance  from  that  great 
and  holy  God,  in  whofe  glorious  Prefence  they  are  ?  The  Reafon 
why  the  higheft  Attainments  of  the  Saints  on  Earth  appear  fo  mean 
to  them,  is  becaufe  they  dwell  in  the  Light  of  God's  Glory,  and  fee 
God  as  he  is.  And  it  is  in  this  Refpe6t  with  the  Saints  on  Earth,  as 
it  is  with  the  Saints  in  Heaven,  in  Proportion  as  they  are  more  emi- 
nent in  Grace. 

I  would  not  be  underftood  that  the  Saints  on  Earth  have,  in  all 
Refpe6^s,  the  worft  Opinion  of  themfelves,  when  they  have  moft  of 
the  Exercife  of  Grace.  In  many  Refpe6ts  *tis  otherwife.  With 
Refpecf  to  the  pofitive  Exercifes  of  Corruption,  they  may  appear  to 
themfelves  freeft  and  belt  when  Grace  is  moft  in  Exercife,  and  worft 
when  the  Actings  of  Grace  are  loweft.  And  when  they  compare 
themfelves  with  themfelves,  at  different  Times,  they  may  know, 
when  Grace  is  in.  lively  Exercife,  that  *tis  better  with  them  than  it 
was  before,  (tho*  before,  in  the  Time  of  it,  they  did  not  fee  fo  much 
Badnefs  as  they  fee  now)  ;  and  when  afterwards  they  fmk  again  in 
the  Frame  of  their  Minds,  they  may  know  thatjhey  fink,  and  have 
a  new  Argument  of  their  great  remaining  Corruption,  and  a  ratUnat 
Convidlion  of  a  greater  Vilenefs  than  they  faw  before  ;  and  may 
have  more  of  a  Senfe  of  Guilt,  and  a  kind  of  legal  Senfe.  of  their 

Sinfulnefs, 


2i6  lihe  fixth  Sign  Part  III. 

Sinfulnefs,  by  far,  than  when  in  the  lively  Exercife  of  Grace.  But 
yet  it  is  true,  and  demonftrable  from  the  foremention'd  Confidera- 
tions,  that  the  Children  of  God  never  have  fo  much  of  a  fenfihle  and 
fpiritual  Convidlion  of  their  J^eformity  ;  and  fo  great  and  quick  and 
abafmg  a  Scnfe  of  their  prefent  Vilenefs  and  OJioufnefs,  as  when 
they  are  higheft  in  the  Exercife  of  true  and  pure  Grace  ;  and  never 
are  they  fo  much  difpofed  to  fet  themfelves  low  among  Chriftians  zb 
then.  And  thus  he  that  is  greateji  in  the  Kingdom^  or  moft  eminent 
in  the  Church  of  Chrift,  is  the  fame  that  humbles  hhnfelf^  as  the  leaft 
Infant  among  them  ;  agreeable  to  that  greatSaying  of  Chrift,  Matth. 
i8.  4. 

A  trueSalnt  may  know  that  he  has  fome  trueGrace :  And  the  more 
Grace  there  is,  the  more  eafily  is  it  known  ;  as  was  obferved  and 
proved  before.  But  yet  it  does  not  follow,  that  an  eminent  Saint  is 
.eafily  fenfible  that  he  is  an  eminent  Saint,  when  compared  with  o- 
thers.— I  will  not  deny  that  it  is  polTible,  that  he  that  has  much 
Grace,  and  is  an  eminent  Saint,  may  know  it.  But  he  won't  be 
apt  to  know  it  :  It  won't  be  a  Thing  obvious  to  him  :  That  he 
is  better  than  others,  and  has  higher  Experiences  and  Attainment?, 
is  not  a  foremoftThought ;  nor  is  itThat  which, from  Time  toTime, 
readily  offers  it  felf :  It  is  a  Thing  that  is  not  in  his  Way,  but  lies 
far  out  of  Sight  :  He  muft  take  Pains  to  convince  himfelf  of  it  : 
There  will  be  need  of  a  great  Command  of  Reafon,  and  a  high  De- 
gree of  Striclnefs  and  Care  in  arguing,  to  convince  himfelf.  And 
if  he  be  rationally  convinced,  by  a  very  ftri6l  Confideration  of  his 
own  Experiences,  compared  with  the  great  Appearances  of  low  De- 
grees of.CTrace  in  fome  other  Saints,  it  will  hardly  feem  real  to  him, 
that  he  has  more  Grace  than  they  :  And  he'll  be  apt  to  lofe  the 
Convidtion,  that  he  has  by  Pains  obtained  :  Nor  will  it  feem  at  all 
natural  to  him  to  act  upon  that  Suppufition.  And  this  may  be  laid 
down  as  an  infallible  Thing,  That  the  Perfon  who  is  apt  to  think  that 
he^  as  cf>?npared  with  others,  is  a  very  ^eminent  Saint,  much  dijUnguiJJjed 
in  chrijiian  Experience,  in  whom  this  is  a  jirjl  Thought,  that  rijes  of  it 
felf,  and  naturally  offers  it  felf ;  he  is  certainly  ?nijfaken  ;  he  is  no  emi- 
nent Saint  ;  but  under  the  great  Prevai  lings  of  a  proud  and  felf  righteous 
Spirit.  And  if  this  be  habitual  with  the  Man,  and  is  ftatedly  the 
prevailing  Temper  of  his  Mind,  he  is  no  Saint  at  all ;  he  has  not  the 
leaft  Degree  of  any  true  chriftian  Experience  ;  fo  furely  ^s  the  Word 
of  God  is  true. 

And  that  Sort  of  Experiences  that  appears  to  be  of  that  Tendency, 
and  is  found  from  Time  to  Time  to  have  that  EfFe£l,  to  elevate 
the  Subject  of  them  with  a  great  Conceit  of  thofe  Experiences,  is 
certainly  vain  and  deluiive.  Thofe  fuppofcd  Difcoveries  that  natu- 
rally blow  up  the  Perfon  with  an  Admiration  of  the  Eminency  of 
his  Difcoveries,  and  hll  hmi  with  Conceit,  that  now  he  has  feen,  and 

knows 


Part  III.  of  gracious  Affcdlions,  217 

knows  more  than  moft  other  Chriftians,  have  nothing  of  the 
Nature  of  true  fpiritual  Light  in  them.  All  true  fpiritual  Know- 
ledge is  of  that  Nature,  'that  the  more  a  Perfon  has  of  it,  the  more  is 
lie  fcniible  of  his  own  Ignorance  ;  as  is  evident  by  i  Cor.  8.  2.  He 
that  thinkcih  he  knoweth  any  Things  he  knoweth  nothing  yct^  as  he  ought 
to  know,  yfgur  when  he  had  a  great  Difcovery  oi  God,  and  Senfc 
of  the  wonderful  Height  of  his  Glory,  and  of  his  marvellous  Works, 
and  cries  out  of  his  Greatnefs  and  Incomprehcnfiblenefs  ;  at  the  fame 
Time,  had  the  deeped  Senfe  of  his  bruitifh  Ignorance,  and  lookM 
upon  himfclf  the  moft  ignorant  of  all  the  Saints  ;  Prov.  30.  2,  3,4. 
Surely  I  am  tnore  brut'ijh  than  any  Man,  and  have  not  the  Vnderjlanding 
of  a  Man  :  I  neither  learned  IViJdom,  nor  have  the  Knnuledge  of  the 
Holy.  JV ho  hath  afcended  up  into  Heaven,  or  defcendcd?  Who  hath 
gather  id  the  JVind  in  his  Fijls  P  fVho  hath  hound  the  JVaters  in  a 
Garment  ?  If  ho  hath  cjlahlijhed  all  the  Ends  of  the  Earth  ?  What  is 
his  Name  ?   And  what  is  his  Son's  Name  ?  If  (hou  canft  tell. 

For  a  Man  to  be  highly  conceited  c  f  his  fpiritual  and  divine  Know- 
ledge, is  for  him  to  be  wife  in  his  own  Kyes,  if  any  Thing  is.  And 
therefore  it  comes  under  thofe  Prohibitions,  Prov.  3.  7.  Be  not  wife 
in  thine  own  Eyes.  Rom.  12.  16.  Be  not  wife  in  your  oivn  Conceits. 
And  brings  Men  under  that  Wo,  Ifai.  5.  21.  Wo  unto  thc?n  that  are 
ivife  in  their  own  Eyes,  and  prudent  in  their  own  Sight.  Thofe  that  are 
thus  wife  in  their  ownEyes,  are  fome  of  the  leaft  likely  to  getGood  of 
any  in  the  World.  Experience  fhews  the  Truth  of  that,  Prov.  26. 
12.  Se^fl  thou  a  Man  ivife  in  his  own  Conceit  F  There  is  more  Hope  of 
a  Fool  than  of  him. 

To  this  fome  may  obje£l,  That  the  Pfahnift,  when  we  muft  fup- 
pofe  that  he  was  in  a  holy  Frame,  fpeaks  of  his  Knowledge  as  emi- 
nently  great,  and  far  greater  than  that  of  other  Saints,  Pfal.  119. 
99,  100.  /  have  more  Vnderjlanding  than  all  my  Teachers :  For  thy 
TeJli?nonics  are  my  Meditation.  I  underjland  more  thgn  the  Ancienl:  : 
Becaufe  I  keep  thy  Precepts. 

To  this  I  anfwer  two  Things  : 

Firfl,  There  is  no  Reflraint  to  be  laid  upon  the  Spirit  of  God, 
(as  to  what  he  (hall  reveal  to  a  Prophet,  for  the  Benefit  of  hisChurch) 
who  is  fpeaking  or  writing  under  immediate  Infpiration.  The  Spirit 
of  God  may  reveal  to  fuch  an  one,  and  di(5tatc  to  him,  to  declare- 
to  others,  fecret  Things,  that  other  wife  would  be  hard,  yea  impofll- 
ble  for  him  to  find  out.  As  he  may  rcvea!  to  him  Myfteries,  that 
otherwife  would  be  above  the  Reach  of  his  Reafon ;  or  Things  in  a 
diftant  Place,  that  he  can't  fee  ;  or  future  Events,  that  it  would  be 
impoflible  for  him  to  know  and  declare,  if  they  were  not  extraordi- 
narily revealed  to  him.  So  the  Spirit  of  God  might  reveal  to  David 
this  diflinguifhing  Benefit  he  had  received,  by  converftng  much  with 
God's  Teftimonies  j  and  ufc  him  as  hii  Inftrument  to  record  it  for 

th^ 


2iS  TheJixthSign  Part  III. 

the  Benefit  of  others,  to  excite  them  to  the  like  Duty,  and  to  ufe 
the  fame  Means  to  gain  Knowledge.  Nothing  can  be  gathered  con- 
cerning; the  natufc'l  Tendency  of  the  ordhiary  gracious  Influences  of 
the  Spirit  of  GoJ,  from  that,  that  £)^i; A'/ declares  of  [\\s  diftinguifh- 
ing  Knowledge  under  the  extraordinary  Influences  of  God's  Spirit, 
immediately  dilating  to  him  the  divine  Mind  by  Infpiration,  and 
ufing  David  as  his  Inftrument  to  write  what  he  pleafed  for  the  Be- 
nefit of  his  Church  ;  any  more  than  wc  can  reafonably  argue,  that 
it  is  the  natural  Tendency  of  Grace  to  incline  Men  to  curfe  others, 
and  wifh  the  moft  dreadful  Mifery  to  *cm  that  can  be  thought  of, 
bccaufe  David,  under  Infpiration,  often  curfes  others,  and  prays 
tJLit  fuch  Mifery  may  come  upon  thsm. 

Secondly,  It  is  not  certain  that  the  Knowledge  David  hce  fpeaks 
of,  is  fpiritual  Knowledge,  wherein  Holinefs  does  fundamentally  con- 
fift.  But  it  may  be  that  greater  Revelation  which  God  made  to  him 
of  the  Mcjjiah,  and  the  Things  K^i  his  future  Kingdom,  and  the  far 
nioie  clear  and  extenfive  Knowledge  that  he  had  of  the  MylterieS 
and  DotSlrlnes  of  the  Gofpel,  than  others ;  as  a  Reward  for  his  keep- 
ing God'sTertimonies.  In  this,  it  is  apparent  by  the  Book  ofPfalms, 
that  David  far  exceeded  all  that  had  gone  before  him. 

Secondly,  Another  Thing  that  is  an  infallible  Sisjn  of  fpiritual  Pride, 
is  Perfons  being  apt  to  think  highly  of  their  Humility.  Falfe  Expe- 
riences are  commonly  attended  with  a  counterfeit  Humility.  And  it 
is  the  very  Nature  of  a  counterfeit  Humility,  to  be  highly  conceited 
of  it  felf..  Falfe  religiouti  Affections  have  generally  that  Tendency, 
efpecially  when  raifcd  to  a  great  Height,  to  make  Perfons  think  that 
their  Humility  is  great,  and  accordingly  to  take  much  Notice  of  their 
great  Attainments  in  this  Refpe61,  and  admire  them.  But  eminently 
gracious  AI?e6lions  (I  fcruple  not  to  fay  it)  are  evermore  of  a  con- 
trary Tendency,  and  have  univcrfally  a  contrary  EfiecSl,  in  thofe 
that  have  them.  They  indeed  make  them  very  fenfible  what  Reafcn 
there  Is  that  they  fhould  be  deeply  humbled, and  caufe  'em  earncftly  to 
thirft  and  long  after  it  ;  but  they  make  their  prefent  Humility,  or 
that  which  they  have  already  attain'd  to,  to  appear  fmall  ;  and  their 
remaining  Pride  great,  and    exceedingly  abominable. 

The  Reafon  why  a  proud  Perfon  fhould  be  apt  to  think  his  Hu- 
mility great,  and  why  a  very  humble  Perfon  fhould  think  his  Humility 
fmall,  may  be  esifily  feen,  if  it  be  conlidercd.  That  it  is  natural  for 
Perfon-^,  in  jidging  of  the  Degree  of  their  own  Humiliation,  to  take 
their  Meafure  frtwii  that  which  they  cltcem  their  proper  Height,  OT 
the  Dignity  wherein  they  properly  ftand.  That  may  be  great  Hu- 
miliaiion  in  one,  that  is  njHumiliation  at  all  in  another  :  Beca  f-'  the 
Ot^irrcc  of  Honourableuefs  or  Confiderablcncfs,   wherein  each   does 

properly 


Part  III,  of  gracious  Affections.  019 

properly  iiand,  is  very  diftcrent.  For  fome  great  Man,  to  ftoop  to 
loofc  the  Latclict  of  the  Shoes  of  another  great  Man,  his  Kqual,  oi 
to  wafh  his  Feet,  would  be  taken  Notice  of  as  an  A6t  of  Abafcmcni 
in  him  ;  and  he  being  fcnfible  of  his  own  Dignity,  would  look  upor 
it  fo  himfclf.  But  if  a  poor  Slave  is  feen  (tooping  to  unloofe  iht 
Shoes  of  a  great  Prince,  no  body  will  take  any  Notice  of  this,  as  an) 
A61  of  Humiliation  in  him,  or  Token  of  any  great  Degree  of  Humi- 
lity :  Nor  v/ould  the  Slave  himfclf,  uidefs  he  be  horribly  proud,  aiu: 
ridicuioufly  conceited  of  himfclf:  And  if  after  he  had  done  it,  he 
fhould,  in  his  Talk  and  Behaviour,  fhcw  that  he  thought  hib  Abafe- 
ment  great  in  it,  and  had  his  Mind  much  upon  it,  as  an  Evidence  of 
his  being  very  humble;  would  not  every  Body  cry  out  upon  him, 
*'  Who  do  you  think  your  felf  to  be,  that  you  fhould  think  this  that 
*'  you  have  done,  fuch  a  deep  Humiliation  ?  "  This  would  m^ik.-  it 
phnntoa  Dcmonltration,  that  this  Slave  was  fwolcn  with  a  high  jJc- 
gree  of  Pride  and  Vanity  of  Mind,  as  much  as  if  lie  declared  in  plain 
Terms,  I  ihiukiiq  felf  to  he  feme  great  one.  And  thelViatter  is  no  lefs 
plain  and  certain,  when  worthlefs,  vile  and  loathfome  Worms  of  the 
Duft,  are  apt  to  put  fuch  a  Conftru6tion  on  their  Acts  of  Abafement 
before  God  ;  and  to  think  it  a  Token  of  great  Humility  in  them  lliat 
they,  under  their  AfFecSlions,  can  find  themfelves  fo  willing  to  ac- 
knowledge tliemfclves  to  be  fo  ;  'vi  fo  mean  and  unworthy,  and  to  be- 
have themfelves  as  thofe  that  arc  •<  inferiour.  The  very  Reafcn  wiiy 
fuch  outward  A£ls,  and  fuch  in\v::.id  Exercifes,  look  like  great  Ab.^fc- 
ment  in  fuch  an  one,  is  becaufe  he  has  a  high  Conceit  of  himfeh. 
Whereas  if  he  thought  of  himftli  niore  juftly,  thefe  Things  would  ap- 
pear nothing  to  him,  and  his  Hum.iity  in  them  worthy  oi  no  Regard  ; 
but  would  rather  ue  aftoniflied  at !  .s  Pride,  that  one  {q  infinitely  dci- 

picable  and  vile,  is  brought  no  Ic./.m  before  God. When  he  fays 

in  his  Heart,  **  This  is  a  great  '  cl  of  Humiliation  ;  It  is  certainlv 
*•  a  Sign  of  great  Humility  in  ,ne,  thar  I  fhould  I'eel  thus,  and  do 
*'  fo  ;"  hisMeaning  is,  "This  is  great  Humility  for  me,  for  fucii  a 
'*  one  as  I,  thai,  am  fo  confide,  jlc  and  worthy."  He  confiders  ];0W 
low  he  is  now  brought,  &  C'- pares  this  with  theHeight  of  Digriity, 
en  which,  he  in  his  Heart  .hinks  he  properly  ilaria^  and  the  Dif- 
lancc  appears  very  p,reat  ;uid  he  calls  it  all  meer  Humility,  and  ar. 
fuch  r.dmires  it.  Whereas,  in  him  that  is  truly  l^.umble,  and  really 
fees  his  own  Vilencfs  and  Loathfomnefs  before  God,  the  Diftance  .-.p- 
pears  the  other  Way.  When  he  is  brought  lowcff  of  all,  it  does  not: 
appear  to  him,  that  he  is  brought  below  his  proper  Station  j  but  that 
he  is  not  come  to  it:  He  appears  to  himfclf,  yet  vafily  above  it :  He 
longs  to  get  lower,  that  he  may  come  to  ir  ;  but  appears  at  a  great: 
Diltancc  from  it.  And  this  Diftance  I  ills  Pride.  And  tlierefore 
his  Pride  appears  prcat  to  him,  and  ais   Humility.     For  altho' 

he  is  brought  ;;^iuch  lower  than  he  .  bf  ;  yet  it  don't  appear  to 

hini 


2  20  The  Jixfh  Sign  Part  III. 

him  worthy  of  the  Name  of  Humiliation,  for  him  that  is  fo  infinitely 
mean  and  deteftable,  to  come  down  to  a  Place,  which  tho'  it  be 
lower  than  what  he  ufed  to  afiume,  is  yet  valtly  higher  than  what  is 
proper  for  him.  As  Men  would  hardly  count  it  worthy  of  thtName 
of  Humility,  in  a  contemptible  Slave,  that  formerly  affcd^ed  to  be  a 
Prince,  to  have  his  Spirit  fo  far  brought  down,  as  to  take  the  Place 
o/a  Nobleman  ;  when  this  is  ftill  fo  far  above  his  proper  Station. 

All  Men  in  the  World,  in  judging  of  the  Degree  of  their  own  and 
others  Humility,  as  appearing  in  any  Act  of  theirs,  confiJer  two 
Things  ;  viz.  the  real  Degree  of  Dignity  they  fland  in  ;  and  the 
J3egree  of  Abafement,  and  the  Relation  it  bears  to  that  real  Dignity. 
Thus  the  complying  with  the  fame  low  Place,  or  low  A61,  may  be 
an  Evidence  of  great  Humility  in  one,  that  evidences  but  little  or  no 
Humility  in  another.  But  truly  humble  Chriftians  have  fo  mean  an 
Opinion  of  their  own  real  Dignity,  that  all  their  Self- abafement, 
when  confider'd  with  Relation  to  that,  and  compar'd  with  that,  ap- 
pears very  fmall  to  them.  It  don't  feem  to  them  to  be  any  great 
Humility,  or  any  Abafement  to  be  made  much  of,  for  fuch  poor, 
vile,  abje6t  Creatures  as  they,  to  lie  at  the  Foot  of  God. 

The  Degree  of  Humility  is  to  be  judged  of  by  the  Degree  of 
Mnfetnent^  and  the  Degree  of  the  Caufefor  Abafement  :  But  he  that  is 
truly  and  eminently  humble,  never  thinks  his  Humility  great,  confi- 
dering  the  Caufe.  The  Caufe  why  he  fhould  be  abafed  appears  fo 
great,  and  the  Abafement  of  the  Frame  of  his  Heart  fo  greatly  I'hort 
of  it,  that  he  takes  much  more  Notice  of  his  Pride  than  his  Humi- 
lity. 

Every  One  that  has  been  converfant  with  Souls  under  Convictions 
of  Sin,  knows  that  thofe  who  are  greatly  convinced  of  Sin,  are  not 
apt  to  think  themfelvcs  greatly  convinced.  And  the  Reafon  is  this  : 
That  Men  judge  of  the  Degree  of  their  own  Convi6lions  of  Sin  by 
twoThings  jointly  conlidered  ^-z^/z.theDegrec  of  Senfe  which  tliey  have 
of  Guilt  and  Pollution,  and  the  Decree  of  Caufe  they  have  for  fuch 
a  Senfe,  in  the  Degree  of  their  real  Sinfulnefs.  'Tis  really  no  Ar- 
gument of  any  great  Conviction  of  Sin,  for  fome  Men  to  think 
themfelvcs  to  be  very  fmful,  beyond  mo{t  others  in  the  World  ; 
becaufe  they  are  fo  indeed,  very  plainly  and  notoriouily.  And  there- 
fore a  far  lefs  Convidtion  of  Sin  may  incline  fuch  an  one  to  think 
fo  than  another  :  He  mult  be  very  blind  indeeii  not  to  be  fenfiblc  of 
it.  But  he  that  is  truly  under  great  Convictions  of  Sin,  naturally 
thinks  iliis  to  be  his  Cafe.  Jt  appears  to  him  that  the  Caufe  he  has 
to  he  fenfiblc  of  Cjuilt  and  Pollution,  is  greater  than  others  have; 
and  therefore  he  afcribcs  his  Senliblcncfs  of  this,  to  the  Greatnefs  of 
his  Sin,  and  not  to  the  Greatnefs  of  his  Scnfibility.  'Tis  natural  for 
one  under  great  Convictions  to  think  himfelf  one  of  the  greateft  of 
Sinners  in  Reality,  and  alfo  that   it  is  fo  very  plainly  and  evidently  ; 

for 


Part  III.  of  gracious  Affedtwu.  221 

for  the  greater  his  Convidlions  are,  the  more  plain  and  evident  it 
ieems  to  be  to  him.  And  therefore  it  necefl'arily  fecms  to  him  fo 
plain  and  fo  eafy  to  him  to  fee  it,  that  it  may  be  feen  without  much 
Convidiion.  That  JVIan  is  under  great  Convidions,  whofe  Convic- 
tion is  great  in  Proportion  to  his  Sin.  But  no  Man  that  is  truly  un- 
der great  Convidlions,  thinks  his  Convi<Slion  great  in  Proportion  to 
his  Sin.  For  if  he  does,  'tis  a  certain  Sign  that  he  inwardly  thinks  . 
his  Sins  fnvall.  And  if  that  be  the  Cafe,  that  is  a  certain  Evidence 
that  hib  Conviction  is  fmall.  And  this,  by  the  Way,  is  the  main 
Rcafon,thatPcrfons  when  under  a  Work  of  Humiliation,  are  not  ka- 
liblc  of  it,  in  the  Time  of  it. 

And  as  it  is  with  Conviction  of  Sin,  juft  fo  it  ij,  by  Parity  of 
Reafon,  with  Refpe6l  to  Perfon's  Convi6lion  or  Seniiblcnefs  of  their 
own  Meanncfs  and  Vilenefs,  their  own  Blindnefs,  their  own  Impo- 
tence, and  all  that  low  Scnfc  that  a  Chriliian  has  of  iiimfclf,  in  tlic 
Exercife  of  evangelical  Humiliation.  So  that  in  a  higli  Degree  of  this, 
the  Saints  arc  never  difpofcd  to  think  their  Scnhblenefs  of  their  own 
Meanncfs,  Filthinefs,  Impotence,  l5c.  to  be  great  ;  becaufe  it  never 
appears  great  to  them,  conlidering  the  Caufe. 

An  eminent  Saint  is  not  apt  to  think  himfclf  eminent  in  any 
Thing  i ,  all  his  Graces  and  Experiences  arc  ready  to  appear  to  him 
to  be  comparatively  fmall  ;  but  efpecially  his  Humility.  There  is 
nothing  that  appertains  to  chriftian  Experience,  and  true  Piety,  that 
is  fo  much  out  of  his  Sight  as  his  Humility.  He  is  a  thoufand  Times 
more  quick-fighted  to  difccrn  his  Pride,  than  his  Humility  :  That  he 
eafily  difcerns,  and  is  apt  to  take  much  Notice  of,  but  hardly  difcerns 
his  Humility.  On  the  contrary,  the  deluded  Hypocrite,  that  is  under 
the  Power  of  fpiritual  Pride,  is  io  blind  to  nothing  as  his  Pride  ;  and 
(o  quick-figlited  to  nothing,  as  the  Shews  of  Humility  that  are  in  him. 
The  humble  Chriftian  is  more  apt  to  find  Fault  with  his  own  Pride 
than  with  other  Mem.  He  is  apt  to  put  the  bed  Conftrudion  on 
other's  Words  and  Behaviour,  and  to  think  that  none  are  {o  proud 
as  himfelf.  Hut  the  proud  Hypocrite  is  quick  to  difcern  the  Mote 
in  his  Brother's  Eye,  in  this  Refpedt  ;  while  he  fees  nothing  of  the 
Beam  in  his  own.  He  is  very  often  much  in  crying  out  of  other's 
Pride,  finding  Fault  with  other's  Apparel  and  Way  of  Living  ;  and 
,13  aiFcdled  ten  Times  as  much  with  his  Neighbour's  Ring  or  Ribband, 
as  with  all  the  Filthinefs  of  his  ov/n  Heart. 

From  the  Difpofition  there  is  InFIypocritcs  to  think  highly  of  their 
Humility,  it  com.cs  to  pafs  that  counterfeit  Humility  is  forv/ard  to 
put  forth  it  fclf  to  view.  Thofc  that  have  it,  are  apt  to  be  much  in 
Ipeaking  of  their  Humiliations,  and  to  fet  them  forth  in  high  Terms, 
and  to  make  a  great  outward  Shew  of  Humility,  in  affecfted  Looks, 
Geftures  or  Manner  of  Speech,  orMcannefs  of  Apparel, or  fome  afFec- 
tedSingularity.  So  it  v/as  of  old  with  the  falfc  Prophets,  Ze,:h,  13.  4. 
So  it  was  with  the  hypocriucal  Jewsy  Ifai.  57,  5,     And  fo  Chrift 

tells 


222  The  fixth  Sign  Part.  III. 

tells  us  it  was  with  the  Pharlfees^  Matth.  6.  i  6.  But  it  is  contrari- 
wife  with  true  Humility:  They  that  have  it,  are  not  apt  to  cifplay 
their  Eloquence  in  fettin^  of  it  forth,  or  to  fpeak  of  the  Degree  of 
their  Abafement  in  flrong  Terms.  %  If  don't  cM'iS:  to  ihew  it  fclf 
in  any  fingular  outward  Meannefs  of  Apparel,  or  Way  of  Livine  ; 
agreable  to  what  is  implied  in  Matth,  6.  ly.  But  thou ^  when  thou 
fafteft^  anoint  thine  Head^  and  ivajl)  thy  Face.  Col.  2.  23.  IVhich 
Things  have  indeed  a  Shew  of  JVifdom^  in  JVill-worJJyip^  and  Humility^ 
and7iegle5fingthe  Body.  Nor  is  true  Humilitv  a  noify  Thing  ;  it  is 
not  loud  and  boifterous.  The  Scripture  reprefcnts  it  as  of  a  contrary 
Nature.  Ahab.,  when  he  had  a  vifible  Humility,  a  Refemblance  of 
true  Humility,  went  f oft ly,  I  Kings  21.  2-.  A  Penitent,  in  the. 
Exercife  of  true  Humiliation,  is  reprcfcnted  as  f^^ill  ani  filcnt,  Lam. 
3.  28.  He  fitteth  alone ^  and  keepeth  Silmce^  hecauje  he  hath  born  it  upon 
him.  And  Silence  is  mentioned  as  what  attends  Humility,  Prbv.  30. 
32.  If  thou  hafi  done  fooliply^  in  lift'-ng  up  thy  felf^  or  if  thou  hajl  thought 
Evil,  lay  thy  Hand  upon  thy  Mouth. 

Thus  I  have  particularly  and  largely  fh?wn  tlie  Nature  of  that  true 
Humility  that  attends  holy  Affections,  as  it  appears  in  it's  7>ndeticy 
to  caufe  Perfons  to  think  meanly  of  their  Attainments  in  Religion, 
as  compared  with  the  Attainments  of  other?;,  and  particukrly,  of 
their  Attainments  in  Humility  :  And  have  fhcwn  the  con  tray  Ten- 
dency of  fpiritual  Pride,  to  difpofe  Perfons  t':'  think  their  Attainments 
in  thefe  RefpeCls  to  be  great.  I  have  infifttd  the  longer  on  this 
Matter,  becaufe  i  look  upon  it  a  Matter  of  great  Importance,  as  it 
affords  a  certain  Diftin£lion  between  true  and  counterfeit  Humility  ; 
and  alfo  as  this  Difpofition  of  Hypocrites  to  look  on  themfelves  better 
than  others,  is  what  God  has  declared  to  be  very  hateful  to  him,  a 
Smoke  in  his  Nofe,  and  a  Fire  that  burneth  all  the  Day^  Ifai.  65.  5. 
'  Tis  mentioned  as  an  Inftance  of  the  Pride  of  the  Inhabitants  of  that 
holy  City  (  as  it  was  called  )  Jerufalcrn^  that  thev  efteem'd  themfelves 
far  better  than  the  People  of  Sodom,  and  {o  looked  upon  them  worthy 


-j;  It  is  an  Obfcrvation  Ci^yiv.  Jones ^  in  his  excellent  Treatife  of  the 
Canon  of  the  new  Teftament,  that  the  Kvangtlift  A'lark,  who 
was  the  Companion  of  St.  Peter,  and  is  fuppofed  to  h?.ve  writ- 
ten his  Gofpel  under  the  Direction  of  that  Apoftle  :  when  he 
mcntjon?  Peter's  Repentance  after  his  denying  his  Mafter,  he 
don't  life  fuch  llrona  Terms  to  fer  it  forth  as  the  other  Evange- 
'ifi:s.  He  only  ufer  thefe  Words,  JFhen  bethought  thereon  he  wept, 
Mark  15.  72.  whereas  the  o'her  Evan2;clil{s  fay  thus,  He  zuent 
cut  and  wept  bitterly,  Math.  26.  75.   Luke  22.  62. 

to 


Part  III,  cf  gracious  AffeBiom.  223 

to  be  overlooked  and  difregarded  by  them  ;  Ezck.   16.   56.   For  thy 
Sijier  Sodom  ivas  not  mentioned  by  thy  Mouthy  in  the  Day  of  t\jy  Pride, 

Let  not  the  Reader  lightly  pafs  over  thcfe  Things  in  Application 
to  himfelr.  If  you  once  have  taken  it  in,  that  it  is  a  bad  Sign  for  a 
Perfon  to  be  apt  to  think  himfelf  a  better  S^Jnt  than  others,  there 
will  arife  a  blinding  Prejudice  in  your  own  Pavour  ;  and  there  will 
probably  be  ntcd  of  a  great  Stridhiefs  of  Self-Examination,  in  order 
to  determine  whether  it  be  fo  with  you.  If  on  the  Propofal  cf  tl.c 
Qi^icftion,  you  anfvver,  No^  it  feemsto  mc^  none  are  fo  had  oi  L  Don't 
let  the  Matter  pafs  oft"  [<^  ;  but  examine  again,  whether  or  no  you 
don't  think  yourfclf  better  than  others  on  this  very  Account,  becaufc 
you  imagine  you  think  fo  meanly  of  your  fclf.  Han't  you  an  high 
Opinion  of  this  Humility  ?  And  if  you  anfwer  again,  No  \  I  have 
not  an  high  Opinion  of  my  Humility  ;  It  feems  to  mc  I  am  as  proud  as  the 
Devil;  Yet  examine  again,  whether  Self-conceit  dcn't  rile  up  under 
this  Cover ;  whether  on  this  very  Account,  that  you  think  your  fclf 
as  proud  as  the  Devil,  you  don't  think  your  felf  to  be  very  humble. 

From  this  Oppofition  that  there  is  between  the  Nature  of  a  true, 
and  of  a  counterfeit  Humility,  as  to  the  Efteem  that  the  Subjects  of 
them  have  of  themfelve.s,  arifes  a  manifold  Contrariety  of  Temper 
and  Behaviour. 

A  truly  humble  Perfon,  having  fuch  a  mean  Opinion  of  his  Righ- 
teoufnefs  and  Holinefs,  is  poor  in  Spirit,  For  a  Perfon  to  be  poor  in 
Spirit,  is  to  be  in  his  own  Senfe  and  Apprehenfion  poor,  as  to  what  is 
in  him,  and  to  be  of  an  anfwerable  Difpofition.  Therefore  a  truly 
humble  Perfon,  efpecially  one  eminently  humble,  naturally  behave? 
himfelf  in  many  RcfpecE^s  as  a  poor  Man.  The  Poor  ufeth  Intrcaties^ 
but  the  Rich  anjiuercth  roughly.  A  poor  Man  is  not  difpofed  to  quick 
and  high  Refentment  when  he  is  among  the  Rich  :  He  is  apt  rf> 
yield  to  others,  for  he  knows  others  are  above  him  ;  he  is  not  IHft' 
and  feif  willed  ;  he  is  patient  with  hard  Fare  ;  he  expe(5ls  no  other 
than  to  be  defpifed,  and  takes  it  patiently  ;  he  don't  take  it  heinoufly 
that  he  is  overlook'd,  and  but  little  regarded  ;  he  is  prepar'd  to  be  in 
low  Place  ;  he  readily  honours  his  Superiours  ;  he  takes  Reproofs 
quietly  ;  he  readily  honours  others  as  above  him  ;  he  eafily  yields  to 
be  taught,  and  don't  claim  much  to  his  Underftanding  and  Judg- 
ment J  he  is  not  over  nice  or  humourfome,  and  has  his  Spirit  fub* 
dued  to  hard  Things  ;  he  is  not  alluming,  nor  apt  to  take  much  up- 
on him,  but  'tis  natural  for  him  to  be  fubject  to  others.  Thus  it  i^ 
with  the  humble  Chriftian.  Humility  is  (as  the  great  Majhicht  ex- 
prclies  it)  a  kind  of  holy  Pufllunimity. 

A  Man  tliat  is  very  poor  is  a  Jicggar  ;  (o  is  he  that  is  poor  in  Spi- 
rit. Thi:,  is  a  great  Difference  between  thofe  Affe£tions  that  arc 
gr.?x:ious,  and  thofe  that  arc  falfe  :  Under  the  former,  the  Perfoa 
continues  Itill  a  poor  Beggar  at  God's  Gatts,' exceeding  empty  and 

needy  . 


224  7he  fiS!th  Sign  Part  III. 

needy ;  but  the  latter  make  Men. appear  to  themfelves  rich,  and  en- 
creafed  with  Goods,  and  not  very  neccfTitous  ;  they  have  a  great 
Stock  in  their  own  Imagination  for  their  Subfiib.ncc.   f 

A  poor  Man  is  modeft  in  his  Speech  and  Behaviour  ;  fo,  and  much 
more,  and  more  certainly  and  univerfally,  is  one  that  is  poor  in  Spi- 
rit;  he  is  humble  and  modeft  in  his  Behaviour  amongft  Men.  'Tis 
in  vain  for  any  to  pretend  that  they  are  humble,  and  as  liitlLChildrcn 
before  God,  when  they  arc  haughty,  afluming  and  innpudcnt  in  their 
Behaviour  amongft  Men.  The  Apoftle  informs  us  that  ihe  JJcTigti 
of  the  Gofpel  is  to  cut  off  all  Gloryin^r,  not  only  before  (aod,  but  aifo 
before  Men,  Rom.  4.  1,2.  Some  pretend  to  great  Humiliation, 
that  are  very  haughty,  audacious  and  affuming  in  their  external  An- 
pearance  and  Behaviour  :  But  they  ought  to  confider  thofeScriptuie.', 
Pfal.  131.  I.  Lord^  my  Heart  is  not  haughty^  nor  my  Eyes  lofty  ;  nei- 
ther do  J  exercife  my  f elf  in  great  Matters^  or  in  Things  too  high  for  ?nc. 
Prov.  6.  16,  17.  Thefefix  Things  doth  the  Lord  hate^  yea  f even  are  an 
Abotnintiion  unto  him  \  a  proud  Look,  &c.— -Chap.  21.  4.  Jn  high 
Look^  and  a  prcud  Hearty  are  Sin.     Pfal.  18.  27.   Thou  vjiit   bring 


This  Spirit  ever  keeps  a  Man  poor  and  vile  in  his  own  Eyes, 
and  empty.— -When  the  Man  haih  got  fome  Knowledge, 
and  can  difcourfe  pretty  well,  and  hath  fome  Taftes  of  the 
heavenly  Gift,  fome  fweet  Illapfes  of  Grace,  and  fo  his  Con- 
"  fcience  is  pretty  well  quieted:  And  if  he  hath  got  fome 
*«  Anfwer  to  his  Prayers,  and  hath  fweet  Affections,  he  grows 
'<-  full :  And  having  Eafe  to  his  Confcience,  cafts  off  Senfc,  and 
"  daily  groanino;  under  Sin.  And  hence  the  Spirit  ©f  Prayer 
"  dies  :  He  loofes  his  Efteem  of  God's  Ordinances  ;  feels  not 
"  fuch  Need  of  'em  ;  or  gets  no  Good,  feels  no  Life  or  Power 
'«  by  'em. ---This  is  the  woful  Condition  of  fome  :  But  yet 
"  they  know  it  not.  But  now  he  that  is  filled  with  the  Spirit, 
*'  the  Lord  empties  him  :  And  the  more,  the  longer  he  lives. 
<«  So  that  tho'  others  think  he  needs  not  much  Grace  ;  yet  he 
"  accounts  himfelf  the  pooreft.  "  Shepard's  Parable  of  ten 
Virgins,   Part  II.  p.  132. 

After  nil  Eillings,  be  ever  emptv,  hungry  and  feeling  Need, 
*'  and  praying  lor  more."  Ibid  p.  151. 
Truly  Brethren,  when  I  fee  the  Curfeof  God  upon  manyChrif- 
*'  tians,  that  are  now  grown  full  of  their  Parts,  Gifts,  Peace, 
"  Comforts,  Abilities,  Duties,  I  ftand  adoring  the  Riches  of 
'*  the  Lord's  Mercy,  to  a  little  handful  of  poor  Believers  ;  not 
**  only  in  making  them  empty,  but  in  keeping  them  fo  all  their 
*«  Days.  "  ^hfpard's  Sound  Believer,  the  late  Edition  in 
Bff/fcn,  p.  158,  159. 

dnun 


Part  III.         of  grmom  JffcSiions. 


2z; 


down  high  Looks,  And  Pfal.  io».  5.  Him  tknt  hnth  ^n  high  Lcok,  avd 
n  proud  Hearty  will  I  not  fuffer.  1  Cor.  t '^.  4.  Charity  vauntcth  not 
itfdf'f  doth  not  behave  it  felf  wifeemly.  There  is  a  certain  rmiablc 
Modelly  and  Fear  that  beJofi;ys  to  a  chriftian  Behaviour  among  Men, 
arifing  i'lom  Humility  that  theScripturc  often  fpcaks  of;  1  Pct.3.15. 
Be  ready  to  gi^)e  an  Avfwer  to  every  Man  that  nficth  you  ^•-- with  Me  eh 
nefs  and  Fear.  Rom.  i '^.  7.  Fear,  to  zvhom  Fear.  2  Ccr.  y.  1^. 
Whiljl  he  remembrelh  the  Obidience  of  you  all,  hew  with  Fear  and  Trcm- 
hling  ye  received  hitn.  Eph.  6.  5.  i^ervants  be  obedient  to  thc?n  which 
are  your  Majlers  ncccrding  'to  ihc  Flejh,  with  Fear  and  Trend'ling, 
I  Pet.  2.  18.  Servants  be  fuhjrn  to  your  Majicn,  v:ith  all  Feai . 
I  Pet.  3.  2.  IVhile  they  behold  ycur  chajlc  Converfation,  coupled  witi' 
Fear,  i  Tim.  2.  9.  That  JFcmen  adorn  th err f elves  in  rncdfjl  Jp^ 
parel,  with  Shamcfaccdncfs  and  Sobriety.  In  this  Rcfpect  a  Chr!fti?.n  is 
like  a  little  Child  ;  a  little  Child  Is  modcfl:  before  Men,  end  l;i".  Heart 
h  apt  to  be  poflefTed  with  Fear  and  Awe  amongll:  thcni. 

The  fame  Spirit  will  di^pofe  a  Chriftian  to  honour  all  Men,  i  Pet. 
2.  17.  Honour  all  Men.  A  humble  Chriftian  is  not  only  difpofcd  to 
honour  the  Saints  in.  his  Behaviour  ;  but  others  alfo,  in  all  thofe  Ways 
that  don*t  imply  a  vifiblc  Approbation  of  their  Sins.  Thus  Abraham., 
the  great  Pattern  of  Believers,  honoured  the  Children  oiHeth.  Gen. 
23.  ir,  12.  Abraham Jlood  up,  and boived himfelf  to  the  People  of  the 
Land.  This  was  a  remarkable  Inftance  of  a  humble  Behaviour  to- 
wards them  that  were  out  of  Chrift,  and  that  Abraham  knew  to  be 
accurfcd  ;  and  therefore  would  by  no  Means  fufFcr  his  Servant  to 
take  a  Wife  to  his  Son,  from  among  them  ;  and  Efau's  Wives,  be- 
ing of  thefe  Children  of  Hetb,  were  a  Grief  of  Mind  to  Ifaac  and  Re- 
becca. So  P^/^/ honoured  Feflus,  Acfts.  26.  25.  /  am  not  mad,  rnojl 
noble  Fejlus.  Not  only  will  Chriftian  Humility  difpofe  Perfons  to  ho- 
nour thofe  wicked  Men  that  are  out  of  the  vifible  Church,  but  alfo 
falfe  Brethren  and  Perfecutors.  As  Jacob,  when  he  was  in  an  excel- 
lent Frame,  having  juft  been  wreftling  all  Night  with  God,  and  re- 
ceived the  BlefHng,  honoured  Efau,  his  falfc  and  perfecuting  Brother  ; 
(^en.  33.  14,  15.  ]^zQh  bozued  himfelf  to  the  Ground  fevenTimes,  un- 
til he  came  near  his  Brother  Efau.  So  he  called  him  Lord  ;  and  com- 
manded all  his  Family  to  honour  him  in  like  Manner. 

Thus  1  have  endeavoured  to  defcribe  the  Heart  and  Behaviour  of 
one  that  is  governed  by  a  truly  gracious  Humility,  as  exa£ily  agrea.- 
ble  to  the  Scriptures,  as  I  am  able. 

Now  It  is  out  of  fuch  a  Heart  as  this,  that  all  truly  holy  AfFedlions 
do  flow.  Chriftian  AfFedlions  are  like  Mary's  precious  Ointment, 
that  fhe  poured  on  Chrift's  Head,  that  filled  the  whole  Houfe  with  a 
fweet  Odour.  That  was  poured  out  of  an  Alabajicr-Box  ;  fo  graci- 
ous Afte6^ions  flow  out  to  Chrift  out  of  a  pure  Heart.  That  was 
poured  out  of  a  broken  Box  ;  'till  the  Box  was  broken  the  Ointment 

()^  could 


226  7he  feventh  Sign  Part.  III. 

could  not  flow,  nor  difFufe  it's  Odour  :  So  gracious  Affections  flow 
out  of  a  broken  Heart.  Gracious  Affecflions  are  alfo  like  thofe  of 
JMnry  Magdalene  (  Luke  7.  at  the  latter  End  )  who  alfo  pours  pre- 
cious Ointment  on  Chrift,  out  of  an  Alabafter  broken  Box,  anoint- 
ing therewith  theFeet  ofJefuSjwhenfliehad  wafli'd  *eniwith  herTear?, 
and  wiped  them  with  theHair  of  herHead.  All  gracious  Affedions, 
that  are  a  fweet  Odour  to  Chrifi-,  and  that  fill  the  Soul  of  a  Chriftian 
with  an  heavenly  Sweetnefs  and  Fragrancy,  are  broken-hearted  Affec- 
tions. A  truly  Chriftian  Love,  cither  to  God  or  Men,  ib  a  humble 
broken-hearted  Love.  The  Defires  of  the  Saints,,  however  earneft-, 
are  humble  Defircs  ;  Their  Hope  h  an  humble  Hope  i  and  theirjoy, 
even  when  it  is  unfpeakable^  and  full  of  Glory ^  is  a  humble,  broken- 
hearted Joy,  and  leaves  the  Chriftian  more  poor  in  Spirit,  and  more 
like  a  liitle  Child,  and  more  difpofed  to  an  univerfal  Lowlinefs  of 
Behaviour. 


Vn.  Another  Thing,  wherein  gracious  Affc6lions  are  diftinguifh- 
cd  from  others,  is,  that  they  are  attended  iv'ith  a  Change  of  Nature. 

All  gracious  Affe6lions  do  arifc  from  a  fpiritual  Underftnnding,  in 
which  the  Soul  has  the  Excellency  and  Glory  of  divine  Things  dif- 
coverdd  to  it,  as  was  fhewn  before.  But  all  fpiritual  Difcoveries  are 
transforming  ;  and  not  only  make  an  Alteration  of  the  prefent  Exer- 
cifc,  Senfation  and  Frame  of  the  Soul ;  but  fuch  Power  and  Efficacy 
have  they,  that  they  make  an  Alteration  in  the  very  Nature  of  the 
Soul  ;  2  Cor.  3.  18.  But  we  all,  iviih  open  Face,  beholding  as  in  a 
Glafs,  the  Glory  of  the  Lord,  are  changed  into  the  fa?ne  Image,  from 
Glory  to  Glory,  even  as  by  the  Spirit  of  the  Lord.  Such  Power  as  this 
js  properly  divine  Power,  and  is  peculiar  to  the  Spirit  of  the  Lord  : 
Other  Power  may  make  a  great  Alteration  in  Men's  prefent  Frames 
and  Feelings  ;  but  'tis  the  Power  of  a  Creator  only  that  can  change 
the  Nature,  or  give  a  new  Nature.  And  no  Difcoveries  or  Illumi- 
nations, but  thofe  that  are  divine  and  fupernatural,  will  have  this 
fupernatural  Effe6t.  But  this  EfFe6l  all  thofe  Difcoveries  have,  that 
arc  truly  divine.  The  Soul  is  deeply  affected  by  thefe  Difcoveries, 
and  (o  afFe(Sted  as  to  be  transformed. 

Thus  it  is  with  thofe  AfFc<Sl:ions  that  the  Soul  is  the  Subjeft  of  in 
its  Converfion.  The  Scripture  Reprefentations  of  Converiion  do 
ftrongly  imply  and  fignify  a  Change  of  Nature  :  fuch  as  bci>?g  born 
/igain  i  becoming  new  Creatures ;  rifing  from  the  Dead  \  being  renewed 
in  the  Spirit  of  the  Mind',  dying  to  Sin,  and  living  to  Rightcmfnefs  ; 
putting  off  the  old  Man,  and  putting  on  the  nevj  Man  ;  a  being  ingrafted 
into  a  nciv  Stock  ;  a  having  a  divine  Seed  implanted  in  the  Heart ;  a 
heing  made  Partakers  of  the  diu'.ne  Nature,  kc. 

Therefore 


Part  III.  of  gracious  j^ffeUlom.  227 

Therefore  if  there  be  no  great  and  remarkable,  abiding  Change  in 
Perfons,  that  think  they  have  experienced  ii  Work  gf  Converfion, 
vain  are  all  thcirlmaginations  and  Pretences,  however  they  have  been 
affe<£ted.  *  Converfion  (if  we  may  give  any  Credit  to  the  Scrip- 
ture) is  a  great  and  un:vcifM  Chanfxe  of  the  Man,  turninn;  him  froni 
Sin  to  God.  A  IV-lan  may  be  retrained  from  Sin,  before  iie  is  con- 
verted ;  but  when  he  is  con\ierted,  he  is  not  only  retrained  from 
Sin,  his  very  Heart  and  Nature  is  turned  from  it,  unto  Holincfs  :  Sr. 
that  thenceforward  he  becomes  a  holy  Perfon,  and  an  J^ncmy  to  Sin. 
1/ thcrcibrc,  after  a  Perrv)n's  high  Affections,  nt  his  fuppofed  Hilt 
Convcrhon,  it  comes  (o  that  in  a  little  I'ime,  that  there  is  no  very 
fenfible,  or  remarkable  Alteration  in  him,  as  to  thofe  bad  Qualities, 
and  evil  Habits,  which  before  wTre  vifible  in  him,  and  he  is  ordinarilv 
under  the  Prevalence  of  the  fame  Kind  of  Difpofitions  that  he  iifed 
to  be,  and  the  fame  Things  fccm  to  belong  to  his  Chara6ter,  he  ap- 
pear? as  felfifli,  carnal,  as  {^.lpid,  and  perverfc,  as  unchriftian,  and 
bnfavoury  as  ever;  it  is  greater  Evidence  agninft  him,  than  thr 
bi  ighteff  Sory  of  Experiences  that  ever  was  told,  is  for  him.  For  in 
ChciH:  Jcfus  neither  Circumcifion,  nor  Uncircumcifion,  neither  high 
Profefiion,  nor  low  ProfefTion,  neither  a  fair  Story,  nor  a  broken  one, 
avails  any  Thing  ;  but  a  new  Creature. 

If  there  be  a  very  great  Alteration  viTiblc  in  a  Perfon  for  a  while  ; 
if  it  ben't  abiding,  but  he  afterwards  returns,  in  a  ftated  Manner  to 
be  much  r.s  he  ufed  to  be  ;  it  appears  to  be  no  Change  of  Nature. 
For  Nature  is  an  abiding  Thing.  A  Swine  that  is  of  a  filthy  Nature 
may  be  wafhed  ;  but  the  fwinifh  Nature  remains.  And  a  Dove  that 
is  (if  a  cleanlyNature  may  be  defiled, but  it's  cleaniyNature  remains.  | 


"  I  would  not  judge  of  the  whole  SouI'l.  coming  to  Chrif},  fo 
«<  much  by  fudden  Pangs,  as  by  an  inward  Bent.  P'or  the 
««  whole  Soul,  in  affecSlionate  ExprefTions  and  Actions,  may  be 
"  carried  to  Chriff ;  but  being  without  this  Bent,  and  Change 
*'  of  Affections,  is  unfouftd.  "  Shepard's  Parable,  Part  I. 
p.  203. 

"  *Tis  with  the  Soul,  as  with  Water  ;  all  the  Cold  may  be 
'*  gone,  but  the  native  Principle  of  Cold  remains  fiill.  You 
*«  may  remove  the  burning  of  Lufts,  not  the  Blacknefs  of  Na- 
'«  ture.  Where  the  Power  of  Sin  lies.  Change  of  Confcience 
"  from  Security  to  Terror,  Change  of  Life  from  Prophanenefs 
"  to  Civility,  andFafhions  of  the  World,  toefcape  the  Pollutions 
*'  thereof,  Change  of  Lufls,  nay  quenching  them  for  a  Time  : 
"  But  the  Nature  is  never  changed,  in  the  beft  Hypocrite  that 
"  ever  wa^  "     ^/?^/»^r^j  Parable,  Part  I.  p.  194. 

Q^  2  Indeed 


228  The  feixenth  Sign  Part  III. 

Indeed  Allowahces  mufl  be  made  for  the  natural  Temper  :  Con- 
verfion  donit  entirely  root  out  the  natural  Temper  :  Thofe  Sins 
which  a  Mm  by  his  natural  Conftitution  was  moft  inclined  to  before 
his  Converlbn,  he  miy  be  molt  apt  to  fall  into  ftill.  But  yet  Con- 
verfion  will  make  a  great  Alteration  even  whh  RefpetSl  to  thefe  Sins. 
Tho'  Grace,  while  imperfect,  don*t  root  out  an  evil  natural  Tem- 
per ;  yet  it  is  of  great  Power  and  Efficacy  with  refpedl:  to  it,  to  cor- 
reft  it.  The  Change  that  is  wrought  in  Converfion,  is  an  univerfal 
Chano-e  :  Grace  changes  a  Man  with  refpecl  to  whatever  is  iinful  in 
him  :  The  eld  Man  is  put  off  and  the  tmu  Man  put  on  :  They  are 
fandtified  throughout  :  And  the  Man  becomes  a  new  Creature  ;  old 
Thino;s  are  pafs*d  away,  and  all  Things  are  become  new  :  All  Sin  is 
mortified  ;  Conftitution  Sins,  as  well  as  others.  If  a  Man  before 
his  Conterfion,  was  by  his  natural  Conftitution,  efpecially  inclined 
to  Lafcivioufnefs,  or  Drunkennefs,  or  Malicioufnefs  ;  converting 
Grace  will  make  a  great  Alteration  in  him,  with  refpecSl  to  thefe  evil 
Difpofitions ;  fo  that  however  he  may  be  ftill  moft  in  Danger  of  thefe 
Sitis,  yet  they  fhall  no  longer  have  Dominion  over  him  ;  nor  will 
they  anv  more  be  properly  his  Charadler.  Yea,  true  Repentance 
does  in  fomc  Refpeds,  efpecially  turn  aMan  againft  his  own  Iniquity  ; 
ihnt  wherein  he  has  been  moft  guilty,  and  has  chiefly  diftionourcd 
God.  He  that  forfikes  other  Sins,  but  faves  his  leading  Sin,  the  Ini- 
quity he  is  chiefly  inclined  to  ;  is  like  Sauly  when  fent  againft  God's 
Knemles  the  AmalekiUs^  with  a  ftrid  Charge  to  fave  none  of  them 
alive,  but  utterly  to  deftroy  them,  fmall  and  great  ;  who  utterly 
deftroy'd  infcriour  People,  but  faved  the  King,  the  chief  of  *em  all, 
alive. 

Some  foolifhly  make  it  an  Argument  in  Favour  of  their  Difcove- 
I'ics  and  Affe£lions,  that  when  thev  are  gone,  they  are  left  wholly 
vithout  any  Life  or  Senfe,  or  any  Thing  beyond  what  they  had  be- 
'o-e.  They  think  it  an  Evidence  that  what  they  experienced  was 
wholly  of  God,  and  not  of  themfelves  ;  becaufe  (  fay  they  )  when 
''jod  is  departed,  all  is  c;one  ;  they  can  fee  and  feci  nothing,  and  aie 
ii  J  better  than  they  ufcd  to  be. 

'Tis  very  true  that  all  Grace  and  Goodncfs  in  the  Hearts  of  the 
.^alnts  is  entirely  from  God  ;  and  they  are  univcrfally  and  inimedi- 
.'.tclv  dependent  on  him  for  it.  But  yet  thefe  Pcrfons  aie  mnfakcn, 
.i.;  to  the  Manner  of  God's  communicating  himfelfand  his  hrly  Spi- 
rit, in  imparting  faving  Grace  to  the  Soul.  He  gives  his  Spirit  to 
'■^t  united  to  the  Faculties  of  the  Soul,  and  to  dwell  there  r.fter  the 
"vlanner  of  a  Principle  of  Nature  ;  {^i  that  the  Soul,  in  beino^' indued 
with  Grace,  is  indued  v/ith  a  new  Nature  :  But  Nature  is  iui  abiding 
'f'l>ing.  All  the  Excrcifcs  of  (jrace  arc  entirely  from  Chrift  :  But 
thofe  Excrcifcs  are  not  from  Chrift,  a^  fcjnietlimg  th;|^s  alive,  moves 
..nJ  ftirs  fomething  that  is  withuut   Life,  and    vet  remains  without 

Life  ; 


Part  III,  of  gracious  ylflediions.  229 

Life  ;  biifas  having  Life  communicatee'  to  it  j  To  a*  tliiough  Chrift's 
Power,  to  have  inherent  in  itfclf,  a  vital  Nature.  In  the  Soul  whcrc^ 
Chrift  ("avingly  is,  there  he  lives.  He  don't  only  live  zuithout  it,  fo  a.s 
violently  to  actuate  it  ;  but  he  lives  in  it ;  fo  that  that  alfo  is  alive. 
GracQ  in  the  !Soul  is  as  much  from  Chrilt,  as  the  Light  in  a  Glaf^,. 
iitld  out  in  the  Sun-beams,  is  from  the  Sun.  But  this  reprcfcnts  the 
Manner  of  the  Communication  ofGr^cc  to  thcSoul,but  in  Part  j  be- 
caufe  the  Glafs  remains  as  it  was,  the  Nature  of  it  not  being  at  all 
chang'J,  it  is  as  much  without  any  Lightfomnefs  in  ii'ii  Nature  as 
ever.  But  the  Soul  of  a  Saint  receives  Light  from  the  Sun  of  Righ- 
teoufnefs,  in  fuch  a  Manner,  that  it's  Nature  is  changed,  and  it  be- 
comes properly  a  luminous  Thing  :  Not  only  does  ihc  Sun  fhine  in 
the  Saints,  but  they  alfo  become  little  Suns,  partaking  of  the  Nature 
of  the  Fountain  of  their  Light.  In  this  Refpedt,  the  Manner  of 
their  Derivation  of  Light,  is  like  that  of  the  Lamps  in  the  'J^aberna- 
cle,  rather  than  that  of  a  reflecting  Glafs  ;  which  tho'  they  were  lit 
up  by  Fire  from  Heaven,  yet  thereby  became,  thcmfclves  burnini^ 
fhining  'I'hings.  The  Saints  don't  only  drink  of  the  Water  of  Life, 
that  flows  from  the  original  Fountain  ;  but  this  Water  becomes  a 
Fountain  of  Water  in  them,  springing  up  there,  and  flowing  out  of 
them  ;  Jo!m  4.  14.  and  Chap.  7.  38,  39.  Grace  is  compared  to 
a  Seed  implanted,  that  not  only  is  in  the  Ground,  but  has  hold  of  it, 
has  Root  there,  and  grows  there,  and  is  an  abiding  Principle  of  Life 
and  Nature  there. 

As  it  is  with  fpiritual  Difcoverics  and  Affections  given  at  firft 
Convcrfion,  {o  it  is  in  all  Illuminations  and  Aftc<5tions  of  that  Kind, 
that  Perfons  are  the  Subjedls  of  afterwards  i,they  arc  all  transform- 
ing. There  is  a  like  divirTe  Power  and  Energy  in  them,  as  in 
the  firft  Difcoverics  :  And  they  ftill  reach  the  Bottom  of  thtf 
Heart,  and  affed  and  alter  the  very  Nature  of  the  Soul,  in  Propor- 
tion to  the  Degree  in  which  they  are  given.  And  a  Transformation 
of  Nature  is  continued  and  carried  on  by  them,  to  the  End  of  Life  ; 
'till  it  is  brought  to  Perfcdion  in  Glory.  Hence  the  Progrefs  of  the 
Work  of  Grace  in  the  Hearts  of  the  Saints,  is  reprefented  in  Scrip- 
ture, as  a  continued  Converfion  and  Renovation  of  Nature.  So  the 
Ap»ftlc  exhorts  thofe  that  were  at  Rome,  beUved  of  Gcd,  called  io  U 
Saiffts,  and  that  were  the  Subjeds  of  God's  redeeming  Alereies,  to 
be  transformed  l^y  the  renew! J7g  of  their  Mind  -,  Rom.  12.  1,2.  /  Ife- 
feech  you  therefore  by  the  Mercies  of  God,  that  ye  prefcnt  your  Bodies,  a 
living  Sacrifice  y—and  be  not  conformed  to  this  J  I 'or  Id  ;  hut  he  ye  tranj- 
formed,  by  the  renewing  of  your  Mind.  Compared  with  Chap.  i.  -. 
So  the  Apoftle  writing  to  the  Saints  avd  Faithful  in  Chrif}  Jefus,  that 
were  at  Ephefus,  (Eph.  i.  i.)  and  thofe  who  were  cficc  dead  in  Tref- 
pajfes  and  Sins,  but  were  now  quickened r  and  raifed  up,  and  made  tcf.t 
together  in  heavpily  Phices  in  Chri/i,  and  created  in  Chrijl  Jefus  unto  gzod 

0.3  f'i'^^^s. 


:a30  The  eighth  Sign  Part  III. 

iVdrks^  that  ivcre  once  far  off,  hut  were  mw  made  mgh  by  the  Blood  of 
.Chrljf,  and  that  ivere  no  more  Strangers  and  Foreigners,  hut  Felhiu-Ci^ 
iizens  ivtth  the  Saints,  and  of  the  Houjhsld  of  God,  and  that  were  built 
together  for  an  Habitation  of  Gcd  through  the  Spirit ;  I  fay,  the  Apoftle 
writing  to  thefe,  tells^thcm,  that  he  ceafed  ?iot  to  pray  for  them,  that 
God  would  give  them  the  Spirit  of  iiifdom  and  Revelation,  in  the  Know- 
ledge of  Chriji  ;  the  Eyes  of  their  Under ftanding  being  enlightened,  that 
they  might  knoxu,  or  Experience,  zvlmt  was  the  exceeding  Grcatnefs  of 
God's  Power  towards  the?n  that  believe  ;  according  to  the  PVorkmg  of  his 
'/nighty  Power  ^which  he  wrought  inChrift  zvhenhe  raifedhim  from  the  Dead, 
a  fid  fet  him  at  bis  own  right  Hand  in  the  heavenly  P  laces  ^'E^h.  i.  16,  to 
the  P^nd.  In  this  the  Apoftle  has  RefpecSl  to  the  glorious  Power  and 
Work  of  God  in  converting  and  renewing  theSoul  :  As  is  moft  plain 
by  the  Sequel.  So  the  Apoftle  exhorts  the  fame  Perfons  to  put  offtbf 
eld  Alan,  which  is  corrupt  accor'ding  to  the  deceitful  Lufts  \  and  be  re- 
vewsd  in  the  Spirit  of  their  Alinds  ;  and  put  'on  the  new  Alan,  which 
after  God,  is  created  in  Rightevufnefs  and  true  Holintfs,  E'ph.  4..  22, 
23,  24. 

There  is  a  Sort  of  high  Affecltons  that  foine  have  from  Time  to 
Time,  that  leave  them  without  any  IVlanner  of  Appearance  of  an 
ahidingEfFed.  They  go  off  fuddenly  ;  (o  that  from  the  veryHeight 
of  their  Emotion,  and  fccming  Rapture,  they  pafs  at  once  to  be  quite 
dead,  and  void  of  all  Senfe  and  Adivity.  It  furely  is  not  wont  to 
be  thus  with  high  gracious  Aff:6iions  ;  f  they  leave  a  fweet  Savour 
and  Relifli  of  divine  Thin'^s  on  the  Heart,  and  a  ftronger  Bent  of 
Soul  towarils  (rod  and  Holincfs.  As  A^iofes's  P'ace  not  only  fhone 
while  he  was  in  the  Mount,  extraordinarily  converfing  wWn  God  ; 
but  it  continued  to  (hine  after  he  came  down  from  the  Mount. 
When  Men  have  been  converfing  wit'i  Chrift  in  an  extraordinary 
Manner,  there  is  a  fenfible  Effe£i:  of  it  remains  upon  them  ;  there 
is  fomrthing  remarkable  in  their  Difpofition  and  Frame,  which  if  wc 
take  Knowledge  cf,  and  trace  to  its  Caufc,  we  fhall  find  it  is  becaufe 
they  have  been  with  Jefas ;   A^s  4.    13. 


VIII.  Truly  gracious  Affections  differ  from  thofe  Affections  that 
arc  falfe  and  deliifive,  in  that  they  tend  to,  and  are  attended  zvith  the 
Lamb- like.  Dove-like  Spirit  andTcmper  of  Jcfus  Chrilt ;  or  in  other 
Words,  they  naturally  bfget  and  promote  fuch  a  Spirit  or"  Love, 
Meeknefs,  Quictnefs,  Forgivenefs  and  Mercy,  as  cnpear'd  in  Chrift. 


f  *'  Do  you  think  the  ho}y  Ghoft  comes  on  a  Man,  a3  on  Ba- 
'«  laam,  bv  immediate  a<hinn^,  and  then  leaves  hitri";  and  .then 
^^  lie  \\x%  nothing  \  "     Shffnd'^  Par.  -Part  L  p'.  tzt.    '  ' 


Part  III.  (/  gruricin  Jjiecllons.  aji 

The  Eviiicncc  of  this  in  the  Sgi  iprurc,  \$  vtry  abundant.  If  wc 
judge  of  the  Nature  of  Chiiltianity,  and  ihc  proper  J^'pint  of  the  Cjof- 
pcl,  by  tl.c  Word  of  God,  this  Spirit  is  what  may  by  way  of  Emi- 
nency  be  called  the chrlfi'uvi  Spirit ;  and  may  be  looked  vpon  as  the 
true,  and  diltinguifhing  Difpofition  of  the  Hearts  of  Chriftiaiis,  as 
Chrifiians.  When  fonic  of  the  Difclples  of  Chrift  f;:i<i  fomething, 
thro'  Inconfideration  and  Infirmity,  that  was  not  agrceiiblc  to  fuch  a 
Spirit,  Chrift  told  them  that  <  they  knew  not  what  Manner  of  Spirit 
they  were  of,  Luke  9.  55.  implying  that  this  Spirit  that  I  nm  fpeak- 
ing  of,  is  the  proper  Spirit  of  his  Religion  and  Kingdom.  All  that 
are  truly  Godly,  and  realDifciples  of  Chrift,  have  this  Spirit  in  them  ; 
and  not  only  fo  but  they  are  of  this  Spirit ;  it  is  the  Spirit  by  which 
they  are  (o  poflefs'd  and  governed,  that  it  is  their  true  and  proper 
CharatHer.  This  is  evident  by  what  the  wife  Man  fays,  Prov,  17. 
27.  (having  Refpedl  plainly  to  fuch  a  Spirit  as  this)  '  A  Man  of 
Underftanding  is  of  an  excellent  Spirit  '  ;  and  by  the  particular  De- 
fciipticn  Chrift  gives  of  the  Qualities  and  Temper  of  fuch  as  are  truly 
Bleifed,  that  fhall  obtain  Mercy,  and  are  God's  Children  and  Heirs, 
Matth.  5.  '  Blefled  are  the  Meek  :  For  they  fliall  inherit  theEarth- 
Blcfied  are  the  Merciful  :  For  they  fhall  obtain  Mercy.  Blc/Icd  arc 
the  Peace-makers  :  For  they  fliall  be  called  the  Children  of  God  '. 
And  that  this  Spirit  is  the  fpecial  Char2(5ter  of  the  ElecSl  of  God,  i? 
manifeft  by  6'5/.3.  12,  13.  '  Put  on  therefore,  as  the  Ek6i:  of  God. 
holy  and  beloved.  Bowels  of  Mercies,  Kindnefs,  Kumblencfs  of 
Mind,  Mecknefs,  Long-fuftcring  ;  forbearing  one  another,  and  for- 
giving one  another  '.  And  the  Apoftle  fpeaking  of  thatTemper  and 
Difpofition  which  he  fpeaks  of  as  the  moft  excellent  and  effential 
Thing  in  Chriftianity,  and  that  without  which  none  are  true  Chrif- 
tians,  and  the  moft  glorious  Profeflion  and  Gifts  are  nothing  (calling 
this  Spirit  by  the  Name  of  Charity)  he  defcribes  it  thus  ;  (r  Cor. 
^3'  4»  5')  '  Charity  fuftereth  long  and  is  kind  :  Charity  envieth 
not :  Charity  vaunteth  not  it  felf,  is  not  puffed  up  ;  doth  not  be- 
have it  felf  unfeemly  ;  fecketh  not  her  own  j  is  not  eafily  provoked  ; 
thinkeih  no  Evil  *.  And  the  fame  Apoftle,  Gal.  5.  defignedly  de- 
claring the  diftinguifhing  Marks  and  Fruits  of  true  chriftian  Grace, 
chiefly  infifts  on  the  Things  that  appertain,  to  fuch  a  Temper  and 
Spirit  as  I  am  fpeaking  of,  Verfe  22,  23.  «  The  Fruit  of  the  Spirit 
is  Love,  Joy,  Peace,  Long-fuftering,  Gentlenefs,  Goodnefs,  Faith, 
Meeknefs,  Temperance  '.  And  fo  does  the  Apoftle  Jofnesy  in  de- 
fcribing  true  Grace^  or  th(H  li'ifdorn  that  is  frofn  ahovc^  with  that 
declared  Defign,  that  others  who  are  of  a  contrary  Spirit  may  not 
deceive  themfelves,  and  lie  againft  tli£  Truth,  in  profeiTing  to  be 
Chriftians,  when  they  are  not.  Jam.  2.  14,--- 17.  '  If  yc  have 
bitter  Envying  and  Strife  in  your  Hearts,  glory  not,  and  lie  not 
againft  the  Truth  :  This  Wifdom  defcendeth  not  from  above  3  but 


232  TZv  eighth  Sign  Part  III. 

s  earthly,  lenlual,  devllifli.  For  where  Envying  and  Strife  is,  there 
:s  Confufion  and  every  evil  Work.  Bat  the  VVifdom  that  is  from 
above  is  tirft  pure,  then  peaceable,  gentle,  eafy  to  be  iiitreatecl,  full 
of  Mercy  and  good  Fruit?.' 

Kvery  Thing  that  appertains  to  Holinefs  of  Hcirt,  does  indeed  be- 
long to  the  Nature  o'i  true  Chriftianity,  and  the  Character  of  Chrif- 
tians  ;  but  a  Spirit  of  HoHnefs  as  appearing  in  fome  particular  Graces^ 
^^X\y  more  cfpecially  be  called  thcChriilian  Spirit  orTcmper.  There 
are  (on\z  amiable  Q^ialfties  and  Vertues,  that  do  more  efpecially  a- 
gree  with  the  Nature  of  the  Gofpel  Conftitution,  and  Chriftian  Pro- 
tefnon  ;  bccauTe  there  is  a  fpecialAgreeablcncfs  in  them,  with  thofe  di- 
vine Attributes  which  God  has  more  remarkably  manifefted  and  glo- 
rified in  the  Work  of  Redemption  by  Jefus  Chrift,  that  is  the  grand 
Subjeft  of  the  Chriftian  Revelation  ;  and  alfo  a  fpecial  Agreeablenefs 
with  thofe  Vertues  that  were  fo  wonderfully  exercifed  by  Jefus  Chrift 
towards  us  in  that  Affair,  and  the  blefled  Example  he  hath  therein 
{:-*.  us  ;  and  likewife  becaufe'they  are  peculiarly  agreable  to  the  fpecial 
Drift  and  Defign  of  the  Work  of  Redemption,  and  the  Benefits  we 
thereby  receive,  and  the  Relation  that  it  brings  us  into,  to  God  and 
one  another.  And  thefe  Vertues  are  fuch  as  Humility,  Meeknefs, 
Love,  Forgivnef?,  and  Mercy.  Thefe  Things  therefore  »fpecially 
bcrlong  to  the  Character  of  Chriftians,  as  fuch. 

Thefe  Things  are  fpoken  of  as  what  are  efpecially  the  Chara£lcr 
of  Jefus  Chrift  himfelf,  the  great  Head  of  the  Chriftian  Church. 
Tncv  are  (o  fpoken  of  in  the  Prophecies  of  the  oldTeftament  ;  as  in 
that  cited  \1atth.  2r.  5.  '  Tell  ye  the  Daughter  of  Sion,  behold  thy 
King;  Cometh  unto  thee,  meek,  and  fitting  upon  an  Afs,  and  a  Colt 
the  Fo'eof  an  A(b.  '  So  Chrift  hinifrlf  fpeaks  of  'cm,  Matth.  rr. 
29.  '  Learn  of  me  ;  for  I  am  meek  and  lowly  in  Heart.'  The  fame 
appears  bv  the  Name  bv  which  Chrift  is  fo  often  called  in  Scripture, 
VIZ.  THE  LAMB.  And  as  thefe  Ti-iino;s  are  efpecially  the  Cha- 
racter of  Chrift  ;  fo  they  are  alfo  efpecially  the  CharaCler  of  Chrifti- 
an?. Chriftians  are  Cnriftlike  :  None  deilerve  the  Name  of  Chrifti- 
ans that  are  not  fo,  in  their  prevailing  Charad^r.  '  The. new  Man 
is  renewed,  after  the  Image  of  him  that  creates  him,  Cul.  3.  10.  ' 
All  true  Chriftians  '  behold  as  in  a  Glr.fs,  ihe<}lory  of  the  Lord, 
,in(l  are  changed  into  the  fame  Image,  by  his  Spirit,  2  Cor.  3.  18.  ' 
VwQ  Eleft  are  ail  '  predeftinated  to  be  confoimed  to  the  Image  of 
the  So'i  of  Caod,  that  he  niight  be  the  Firft-born  among  m.'.nv  Bre- 
thren,' Rom.  8.  2g.  '  As  we  have  born  the  Image  of  the  firit  Man, 
that  is  earthly,  (o  we  muft  alfo  bear  the  Image  of  the  heavenly  :  For 
as  is  the  earthy,  fuch  are  they  alfo  that  are  earthy  ;  and  as  is 
the  heavenly,  fuch  are  they  al^o  that  are  heavenly,  i  Cor.  15.  47, 
48,  -j-o-  '  Chrift  i^  full  of  Grace  ;  and  Chriftians  '  all  receive  of 
h,s  F'jltneD,  and  Gracs:;  for  Grace  :  '  /'.  6,  there  ii  Grace  in  Chriftians 

anfwering 


Part  III.  of  gracious  ApMions,  235 

anfwering  to  Grace  in  Chrift,  fuch  an  Anfwerablencfs  as  there  is 
between  the  Wax  and  the  Seal  ;  there  is  Character  for  Character  : 
Such  Kind  of  Graces,  fuch  a  Spirit  and  Temper,  the  fjiic  Things 
that  belong  to  Chrift*s  Character,  belong  to  their\s.  ^rhat  Difpo- 
fition  wherein  Chrift's  Character  does  in  a  fpecial  Manner  confift, 
therein  does  his  Image  in  a  fpecial  Manntr  confiit.  Cl.iiftians  that 
fliine  by  reflecting  ihe  Light  of  the  Sun  of  Righlccvjfnefs,  do  fl^.inL- 
with  the  fame  Sort  of  Biightncfs,  the  ri\mc  mild,  fwcet  r.nd  plcafant 
Beams.  Thefe  Lamps  of  the  fpiritual  I'cmple,  that  are  enkindled 
by  Fire  from  Heaven,  burn  with  the  Tame  fort  of  Flame.  Tl;c 
Branch  is  of  the  fame  Nature  with  the  Stock  and  Root,  has  the  fame 
Sap,  and  bears  the  fame  Sort  of  Fruit.  The  Members  have  tlie  f.ime 
Kind  of  Life  with  the  Head.  It  would  beltrange  if  Chriftianb  fliould 
not  be  of  the  famcTcmpei  and  Spirit  that  Chrilt  is  of;  when  '  ihcy 
are  his  Ficfh  and  his  Bone,  yea  are  one  Spirit,  i  Cor.  6.  17.  and 
live  fo,  tliat  it  is  not  they  that  live,  but  Cl-rift  that  lives  in  thtni. 
A  chriftian  Spirit  is  ChriiVs  Mark,  that  he  fcts  upon  tlie  Souls  of  his 
People;  his  Seal  in  their  Foreheads,  bearing  his  Image  and  Su-fcr- 
fcrlption.  Chriftians  are  the  Followers  of  Chrlft  :  And  they  arc  fo, 
as  they  are  obedient  .to  that  Call  of  Chrift,  '  Matih.  11.28,29. 
Come  to  me,  and  learn  of  me,  for  I  am  meek  and  lowly  of  Heart.  ' 
They  follow  him  as  the  Lamb  ;  '  Rev.  14.  4.  Thcfc  aie  they 
which  follow  .the  La.mb  v/hitlicrioever  he  gocth.  '  True  Chriilians 
are  as  it  were  cloathcd  with  the  meek,  quiet,  and  loving  Temper  of 
Chrift  ;  for  m  ?nany  as  are  in  ChriJJy  have  put  on  Chrifl,  And  \i\ 
this  Refpe(fi: //;^  Church  is  clcaihed  yjitb  ihe  Sun,  not  only  by  beir^; 
cloathcd  v/ith  his  imputed  Righteoufnefs,  but  alfo  -by  being  adoined 
with  his  Graces  ;  Rom.  13.  14.  Chrift:  the  great  Shepherd,^  is 
himfelf  a  Lamb,  and  Believers  are  alfo  Lambs  ;  ail  the  Flock  are 
Lamb?  ;  '  John  21.  15.  Vc^d  my  Lambs.'  Luke  1  o.  3.  'I  fend 
you  forth  as  Lambs,  in  the  midft  of  Wolves.  '  The  Redemption 
of  the  Church  by  Chrift  from  the  Power  of  the  Devil  was  typified 
of  old,  by  David's  delivering  the  Lamh^  out  of  the  Mouth  of  the 
Lion  and  the  Bear. 

That  fuch  A'lanncr  of  Vertuc  aS  has  been  fpoken  of  is  the  very  Na- 
ture of  the  Chriftian  Spirit,  or  the  Spirit  that  worketh  in  Chrift  and  in 
his  Members,  and  the  diftinguiftiing  Nature  of  it,  is  evident  by  this, 
that  the  Dove  is  the  very  Symbol  or  Lmblem,  chofen  of  God,  to  rc- 
prefent  it.  Thofe  Things  are  fitteft  Emblems  of  oiherThings, which 
do  heft  reprefent  that  wliich  is  moft  diftinguifhing  in  their  Nature. 
The  Spirit  that  defcended  on  Chrift,  when  he  was  anointed  of  the 
P\ither,  defcended  on  him  like  a  Dove.  The  Dove  is  a  noted  Em- 
blem of  MeekneG,  Harmlefihefs,  Peace  and  Love.  But  the  fame 
Spirit  that  defcended  on  the  Head  of  the  Church,  defcends  to  the 
Members.     '  God  hath  fern  fgrth' the  Spirit  of  his  Son   into  their 

Hearts 


234  ^^^  eighth  Sign  Part  III. 

Heart?,  Gal.  4.  6.  And  if  any  Man  has  not  the  Spirit  of  Chrift,  he 
is  none  of  liis,  Rom.  8.  9.  '  There  Is  but  one  Spirit  to  the  whoJe 
myftical  Body,  Head  and  Mcmbcrsj  i  Cor.  6.  17.  Eph.  4.  4.  Chrift: 
breathes  his  own  Spirit  on  his  Difciples,  John  ?.^'.  22.  As  Chrift 
was  anointed  with  the  holy  Ghoft,  defccndingon  him  like  a  Dove, 
fo  Chriftians  alfo  '  have  an  Anointing  from  the  holy  One,  i  Job.  2. 
20,  27.     And  they  arc  anointed  with   the  fame  Oil;    'tis  the  fame 

*  precious  Ointment  on  the  Head,  that  goes  down  to  the  Skirts  ot 
the  Garments :  '  And  on  both  it  is  a  Spirit  of  Peace  and  Love  :  Pial. 
133.  I,  2.  '  Behold  how  good,  and  how  pieafant  it  is,  for  Brethren 
to  dwell  togethe-r  in  Unity  !  It  is  like  the  prcciousOIntmcnt  upon  the 
Head,  that  ran  down  upon  the  Beard,  even  Aaron's  Beard  ;  that  went 
down  to  the  Skirts  of  his  Garm.ents. '  The  Oil  on  Aaron's  Gar- 
ments, had  the  fame  fweet  and  inimitable  Odour,  with  that  on  his 
Head  -,  the  Smell  of  the  fame  fweet  Spices.  Chrlflian  Affe<Stions, 
and  a  chriftian  Behaviour,  is  but  the  flowing  out  of  the  Savour  of 
Chrirt's  fweet  Ointments.  Becaufe  the  Church  has  a  dove-IikeTem- 
>7cr  and  Difpofition,  therefore  it  is  faid  of  her  that  flic  has  Dove's 
Eyes,  Cant.  i.  15.  '  Behold  thou  art  fair,  my  Love;  behold  thou 
art  fair  :  Thou  haft  Dove's  Eyes.'  And  Chap.  4.  i.  '  Behold  thou 
art  fair,  my  Love  ;  behold  thou  art  fair  :  Thou  haft  Dove's  Eyes 
within  thy  Locks.'     The  fame  that  is  faid  of  Chrift,  Chap.  6.    12. 

*  His  Eyes  arc  as  the  Eyes  of  Doves.'  And  the  Church  is  frequently 
compared  to  a  Dove  in  Scripture,  Cant.  2.  14.  '  O  my  Dov;?,  that 
art  in  the  Clefts  of  the  Rock--  —  .'  Chap.  5.  2.  '  Open  to  me  my 
Love,  my  Dove'  And  Chap.  6.  9.  '  My  Dove,  my  Undefiled, 
is  but  one.'  Pfal.  68.  13.  'Ye  fliall  be  ^s  the  Wings  of  a  Dove, 
caver'd  with  Silver,  and  her  Feathers  with  yellow  Gold.'  And  74. 
13.  «  O  deliver  not  the  Soul  of  thy  Turtle-Dove  unto  the  Multi- 
tude of  the  Wicked.*  The  Dove  that  Noah  fen t  out  of  the  Ark, 
that  could  find  no  Reft  for  the  Sok  of  ker  Foot,  'till  (he  returned, 
*i\ws  a  Type  of  a  true  Saint. 

Meeknefs  is  fo  much  the  CharacEter  of  the  Saints,  that  the  Meek  and 
the  Godl\^  are  ufcd  as  fvnonymous  Terms  in  Scripture  :  So  Pfal,  37. 
I  ?,  II.  the  Wicked  and  the  Meek  are  fet  in  Oppofition  one  to  ano- 
ther,  as  Wicked  and  Godlv.  '  Yet  a  little  While,  and  the  Wicked 
ihall  not  be— but  the  IVIe?k  (liall  inherit  the  Earth.'  So  Pfal.  147.  6. 
'  'I'hc  Lord  lifteth  up  the  Meek  :  Hs  caficth  the  Wicked  down  to 
the  f  iround.' 

*']'is  doubtlcfs  very  much  on  this  Account,  that  Chrift  rcprefents 
ill  hie  Difciples,  all  the  Flcir?;  of  Heaven,  as  little  Children,  Matih. 
iQ.  14.  '  Sufter  little  Children  to  come  unto  me,  and  forbid  them 
not;  for  of  fuch  is  the  Kingdcmi  of  Heaven.'  Matth.  10.42. 
*•  Whofoevcr  fliall  give  to  drink  unto  one  of  thefe  little  ones,  a  Cup 
of  cold  Water,  in  the  Name  of  a  Difciple,  verily  1  fay  unto  you,  he 
flwU  .^T   no  wife  loofe  his  Rcv^ard.'     Mar.th.  18.  6.  «  Whofo  fhall 

ofFend 


Part  IIL  of  gracious  ^Jcftlous.  2'>c 

offend  one  of  tijefc  little  ones,  ^'c.  Ver.  la.  Take  heed  il^it  ye  dc- 
fpife  not  one  of  thcfc  little  ones.  Vcr.  1-4.  Jt  is  not  the  Will  of  your 
Father  which  is  in  Heaven,  that  one  of  thefc  little  ones  fliould  pcrilli.' 
John  13.  33.  '  Little  Children,  yet  a  little  while  2jii  1  With  you.' 
Little  Children  are  innocent  and  harmlcfs :  They  don't  do  a  great 
deal  of  Mifchicf  in  the  World  :'  Men  need  not  be  afraid  of  them  : 
They  arc  no  dangerous  Sort  of  Perfons  :  Their  Anp.cr  don't  lafl  long  : 
They  don't  lay  up  Injuries  in  high  Rcfcntment,  entertaining  deep 
and  rooted  Malice.  So  Chriflians^  in  Malice,  arc  Children,  1  Ccr. 
14.  20.  Little  Children  arc  not  cuilcful  and  deceitful ;  but  plain 
and  fimplc:  They  are  not  verfed  in  the  Arts  of  livflion  and  Dtceit  ; 
and  are  Strangers  to  artful  I^ifguifes.  They  -.'.re  vicldablc  and  flcxl- 
ble,  and  not  wilful  and  obliinaie  ;  don't  truft  to  their  own  Under- 
Handing,  but  rely  on  the  iiiltrutlions  oi  Parents,  and  others^of  fupcri- 
our  Underftanding.  Here  is  therefore  a  fit  and  lively  Lmbkm  of  thi; 
Followers  of  the  Lr;mb.  Pcrfons  being  thus  like  little  Children,  ;s 
not  only  a  Thing  highly  commendable,  and  what  Chriflians  approve 
of,  and  aim  at,  and  which  fome  of  extraordinary  Proficiency  do  attain 
to;  but  it  is  their  univerfal  Character,  and  i^bfolutcly  nc'ccflary  in 
order  to  entring  into- the  Kingdom  of  Heaven  ;  unlefs  Chrift  was 
miftakcn  ;  Matth.  18.  3.  '  Veriiy  I  fay  unto  you,  Except  ye  be 
converted,  and  become  as  little  Children,  yc  fliall  not  enter  into  (lie 
Kingdom  of  Heaven.'  IVIark  10.  15.  *  Verily  I  fay  unto  you, 
whofoeverrnall  not  receive  the  Kingdom  of  God  as  a  little  Child,  he 
fhallnot  eiiter  tlierein. 

But  here  fome  may  be  ready  to  fay.  Is  there  no  fuch  Tiiinnr  ^.s 
chriflian  Fortitude,  and  Boldnefs  for  Chriff,  being  good  Soldicic  in 
the  chrifll.in  Warfare,  and  coming  out  bold  againit  the  Fncmies  of 
Chriit  and  his  People  ? 

To  which  I  anfwer.  There  doubtlefs  is  fuch  aThing.  The  whole 
chrlftianLife  is  compared  to  a  Warfare,  and  fitly  (o.  And  the  molt  c- 
minent  Chriftians  are  the  belt  Soldiers,  endowed  with  the  grcateitDe- 
grees  of  chriftian  Fortitude.  And  it  is  the  Duty  of  Ciod's  People  to 
be  ftedfaft,  and  vigorous  in  their  Oppcfition  to  the  FJciigns  aiid  Ways 
of  fuch,  as  are  endeavouring  to  overthrow  the  Kingdom  of  Chrilf, 
and  the  Interefl  of  Religion.  But  yet  many  Pcrfons  fcem  lo  be  quite 
mif^aken  concerning  the  Nature  of  chridian  Fortitude.  'T'is  aji  ex- 
ceeding diverfc  Thing  from  a  brutal  hierccncfc,  or  the  Boldnefs  cf 
Beafls  of  Prcv.  True  chriftian  Fortitude  conlifls  in  Strength  of 
Mind,  through  Grace,  exerted  in  two  I'hings  ;  \n  ruling  and  fup- 
prefling  the  ^1'//,  and  unruly  PafTions  and  Affections  of  the  Mind; 
and  in  ftedfaftly  and  freely  exerting,  and  ioWov/im^  gocd  AfFc£ticns 
and  Difpcfitions,  without  being  hindred  by  finful  Fear,  or  the  Oppo- 
fitjon  of  Enemies.  But  the  PafTions  that  arc  retrained  and  kept  un- 
der, ia  ih^  Extrcifcgf  this  chriftian  Strength  and  Fgrtitude,  are  thofc 

vcr* 


236  The  eighth  Sign  Part  III. 

very  Paflior.s  that  nre  vigoroufly  and  violently  exerted,  In  a  falfe 
Boldnc^'s  for  Chrift.  And  thofc  Aftc6lions  that  are  vigoroufly  ex- 
erted in  true  Fortitude,  arc  thofe  chriftian  holy  Affe6lior.s,  that 
?.re.  direcl:iy  contrary  to  'em.  Tho'  chriftian  Fortitude  appears, 
*in  v/ithfbnding-  and  countcra6ling  the  Enemies  that  are  without 
115  ;  yet  it  much  more  appears,  m  refifting  and  fupprefling  the 
Enemies  that  are  within  us  ;  becaufe  they  are  our  worft  and  Itrong- 
eil  Enemies,  and  have  greateft  Advantage  againft  us.  The  Strengtfj 
or" the  good  Soldier  of  Jefus  Chrirt,  appears  in  nothing  more,  than  in 
ftedradly  maintaining  the  holy  Calm,  Meeknefs,  Swcetnefs,  and  Be- 
f!svolenc?  of  his  Mind,  amidft  all  the  Storms,  Injuries,  lirange  Be- 
haviour, and  furprjzing  A6t3  and  Events  of  this  evil  and  unreafonable 
World.  The  Scripture  feems  to  intimate  that  true  Fortitude  confifts 
(hiefly  in  this,  Prov.  16.  32.  '  He  that  is  flow  td  Anger,  is  better 
ti^.an  tiie  Mighty  ;  and  he  that  ruleth  his  Spirit,  than  he  that  taketh 
nCity.' 

The  diredleft  and  fureft  Way  in  the  World,  to  make  a  right  Judg- 
ment, what  a  holy  Fortitude  is,  in  iigliting  with  God's  Enemies  ;    is 
to  look  to  the  Captain  of  all  God's  Hofts,  and  our  great   Leader  and 
i  Example ;  and  fee  wherein  hisFortitude  &  Valour  appeared, in  his  cliief 
Conflict,  and  in  thcTimc  of  the  greateft  Battle  that  ever  was,  or  ever 
tv'iW  be  fought  with  thefe  Enemies,  when  he  fought  with  them  all  a- 
lone,  and  of  the  People  there  was  none  with  him,  and  cxcrcifed   his 
Fortitude  in  the  highefl  Degree  that  ever  he  did,  and  got  that  glori- 
ous Victory  that  will  be  celebrated  in  the  Praifes  and   Triumphs  of 
all  the  Hofts  of  Heaven,  throughout  all  Eternity  :  even  to  Jefus  Chritt 
in  the  Time  of  his  laft:  Sufferings  ;  when  his  Enemies  in  Earth  and 
Hell  made   their   moft  violent  Attack  upon  him,  compaffing  him 
round  on  every  Side,    like    renting    and  roaring  Lions.      Doubtlefs 
here  we  fhall  fee  the  Fortitude  of  a  holy  Warriour  and  Champion  in 
ihc  Caufc  of  God,  in  it's  higheft  Perfection  and  greatefl  Luftre,  and 
an  Example  fit  for  the  Soldiers  to  follow,  that  hght  under  this  Cap- 
tain,    But   how  did  he  Ihow  his  holy  Boldnefs  and  Valour  at  that 
'i'ime  ?  Not  in  the  P'.xcrcife  of  any  fiery  Paffions  ;  not  in  fierce  and 
violent  Speeches,  and  vehemently  declaiming  againft,  and  crving  out 
f)f  the  intolerable  Wickedncfs  of  Oppofcrs,   giving  'em  their  own   in 
^jlain  Terms  ;  but  in  not  opening  his  Mouth  when  affli(5fed  and  op- 
prcfled,   in  going  as  a  Lamb  to  the  Slaughter,  and  as  a   Sheep  before 
hU    Shearers,  is  dumb,  not  opening  his  Mouth  ;  praying  that   the 
leather  would  forgive  h:<:  cruel  Enemies,  becaufo  they  knew  not  what 
they    did  ;    not  (liedding  others  Blood  ;    but   with  all-conquering 
Patience   and   Love,  fticdding  liis   own.       Indeed  one  of  his  Dif- 
ciplcs,  that  made   a  forward   Pretence  to    Boldnefs  for  Chri/ly    and 
confidently   declared  he   would    fooncr  die    with   Ci^.rift  than  deny 
liim,    began  to  lay  about  him  wi«h  a  Sword  :  But  Chrift   meekly 
rebukes  him,  and  heals  the  Wound  he  gives.      And   never  was 

the 


Part  III.  of  gracious  AffeBiom.  237 

was  the  Patience,  Meeknefs,  Love,  and  Forgivenefs  of  Chrift,  In  {k^ 
glorious  a  Manifeflation,  as  at  that  Time.  Never  did  he  appear  fo 
much  a  Lamb^  and  never  did  he  fhew  fo  much  of  the  dove-like  Spirit, 
ab  at  that  Time.  If  therefore  we  fee  any  of  the  Followers  of  Chrifl-, 
in  the  midii  of  the  moft  violent,  unreafonable  and  wicked  Oppofiticn, 
of  God's  and  his  own  Enemies,  maintaining  under  all  thibTcmptation, 
the  Humility,  (Jiiietncfs,  and  Gcntlencfs  of  a  Lamb,  and  the  Harm- 
ledhcfs,  and  Love,  and  Swectncfs  of  a  J3ove,  we  may  well  juJ^-  th..*: 
here  is  a  good  Soldier  of  Jefus  Chrift. 

When  Pcrfons  are  fierce  and  violent,  and  exert  their  (harp  and 
bitter  Paflions,  it  fliows  Wcakncfs,  inftcad  of  Strength  and  Fortitude. 
I  Cor.  3.  at  the  Beginning,  '  And  I  Brethren,  could  not  fpeak  unto 
you,  as  unto  Spiritual,  but  as  unto  Carnal,  even  as  unto  Babes  in 
Chrirt.-— For  ye  are  yet  Carnal  :  For  whereas  there  is  among  you 
Envying  and  Strife,  and  Divifions,  are  ye  not  carnal,  and  Wulk  as 
Men  ?    ' 

There  is  a  pretended  Boldnefs  for  Chrift  that  arifes  from  no  better 
Principle  than  Piide.  A  Man  may  be  forward  to  cxpofe  himfelf  to 
the  Diflike  of  the  World,  and  even  to  provoke  their  Difpleafure,  out 
of  Pride.  For  'tis  the  Nature  of  fpiritual  Pride  to  caufe  Men  to  feek 
Diftindion  and  Singularity  ;  and  fo  oftentimes  to  fet  themfeives  at 
War  with  thofc  that  they  call  carnal,  that  ihey  may  be  more  highly 
exalted  among  their  Party.  True  Boldnefs  for  Chrifl  is  univerfi), 
and  overcomes  all,  and  carries  'cm  above  the  Difpleafure  of  trien^s 
and  Foes  ;  fo  that  they  will  forfakc  all  rather  than  Chrift  ;  and  will 
rather  off-nd  all  Parties,  and  be  thought  meanly  of  by  all,  than  offend 
Chrift.  And  that  Duty  which  tries  whether  a  Man  is  willing  to  be 
defpifed  by  them  that  are  of  his  own  Party,  and  thought  the  leaft 
worthy  to  be  regr^rded  by  them,  is  a  much  more  proper  Trial  of  h;s 
Boldnefs  for  Chrift,  than  his  being  forward  to  cxpofe  himfelf  to  the 
Reproach  of  Oppofers.  The  Apoftle  fought  not  Glory,  not  only  of 
Hea:hens  andj^zw,  but  of  Chriftians  ;  as  he  declares,  i  Thej\  2.  26.  || 
Hr.:  is  bold  for  Chrift,  that  has  chriftian  Fortitude  enough,  to  conleli 
his  Fault  openly,  when  he  has  committed  one  that  requires  it,  ard 
as  it  were  to  come  down  upon  his  Knees  before  Oppofers.  Such 
Things  as  thcfe  arc  a  vaftly  greater  Evidence  of  holy  Boldnefs,  than 
refolutely  and  fiercely  confronting  Oppofers. 


Mr.  Sh^pard,  fpeaking  of  Hypocrites  aff^e^ing  Applaufe,  fays  ; 
"  hence  Men  forfake  their  Friends,  and  trample  under  Foot  the 
•'  Scorns  of  the  Wv^rld  :  They  have  Credit  elfewhere.  To 
*'  maintain  their  Inter'jft  in  the  Love  of  godly  Men,  they  will 
'«  fufFcr  mucli."     ParnLlc  of  the  ten  Virgins,  Part  L  p.  iBc. 


As 


2  j8  The  eighth  Sign  -  Part  III. 

As  fome  are  much  miftaken  concerning  the  Nature  of  true  Bold- 
ne[s  for  Chrift,  fo  they  are  concerning  chriftian  7eaU  'Tis  indeed  a 
FJame,  but  a  fvveet  One  :  Or  rather  it  is  the  Heat  and  Fervour  of 
a  fweet  Flame.  For  the  Flame  of  which  jt  is  the  Heat,  is  no  other 
than  that  of  divine  Love,  or  chriftian  Charity  ;  which  is  the  fwcctcil 
and  moft  benevolent  Thing  that  is,  or  can  be,  in  the  Heart  of  A4an 
or  An2;el.  Zeal  is  the  Fervour  of  this  Flame,  as  it  ardently  and  vi- 
goroufly  goes  out  towards  the  Good  that  is  its  Objc£t,  in  Defi.res  of 
it,  and  Purfuit  after  it  ;  and  fo  confcquentially,  in  Opn(,(it!c>n  to  the 
Evil  that  is  contrary  to  it,  and  impedes  it.  There  is  mdted  Opprfi- 
tion,  and  vigorous  Oppofition,  that  is  a  Part  of  it,  or  rather  as  an  At- 
tendant of  it  ;  but  it  is  againft  Things^  and  not  Perfonsi  Bittcrnefs 
againfi:  the  Perfom  of  Men  is  no  Part  of  it,but  is  very  contrary  to  it ; 
infomuch  that  fo  much  the  warmer  true  Zeal  is,  and  the  higher  it  is 
raifed,  fo  much  the  further  are  Perfons  from  fuch  Bitternefs,  and  fo 
much  fuller  of  Love,  both ''to  the  Evil  and  to  "the  Good.  As  ap- 
5-)ears  from  what  has  been  juft  now  obferved,  that  it.  is  no  other,  in 
its  very  Nature  and  Eflence,  than  the  Fervour  of  a  Spirit  of  chriftian 
Love.  And  as  to  what  Oppofition  there  \s  in  it,  to  Things^  it  is 
firftly  and  chiefly  againft  the  evil  Things  in  the  Perfon  himfelf,  who 
lias  thii  Zeal ;  againd  the  Enemies  of  God  and  Holinefs,  that  are  m 
Ills  own  Heart ;  (as  thefe  arc  moft  in  his  View,  and  what  he  is  moft 
to  do  with  ;)  and  but  fecondarily  againft  the  Sins  of  others.  And 
therefore  there  is  nothing  in  a  true  chriftian  Zeal,  that  is  contrary  to 
that  Spirit  of  Meeknefs,  Gentlenefs  and  Love,  that  Spirit  of  a  little 
Child,  a  Lamb  and  Dove,  that  has  been  fpoken  of  ;  but  it  is  entirely 
agreeable  to  it,  and  tends  to  promote  it. 

But  to  fay  fomething  particularly  concerning  this  chriftian  Spirit  I 
have  been  fpeaking  of,  as  exercifed  in  thefe  threeThings,  Forgivevefs^ 
Love  and  Mercy  ;  I  would  obferve  that  the  Scripture  is  very  clear  and 
exprcfs  concerning  the  abfolute  Neceftity  of  each  of  thefe,  as  belong- 
ing to  the  Temper  and  Chara6ler  of  every  Chriftian. 

It  is  {^  as  to  a  forgiving  Spirit,  or  a  Difpofition  to  overlook  and 
forgive  Injuries.  Chrift  gives  it  to  us  both  as  a  negative  and  pofitive 
iOvidence  ;  and  is  cxprefs  in  teaching  us,  that  if  we  are  of  fuch  a  Spi- 
rit, 'tis  a  Sign  we  are  in  a  State  of  Forgivenefs  and  Favour  our  fclves ; 
and  that  if  we  arc  not  of  fuch  a  Spirit,  we  arc  not  forgiven  of  God  ; 
and  feem«»  to  take  fpecial  Care  that  we  ftiouKI  take  good  Notice  of 
it,  and  always  bear  it  on  our  Minds.  Matth.  6.  12,  14,  15.  '  For- 
give i. ;  our  Debts,  as  we  forgive  our  Debtors.-— F'or  if  ye  forgive 
Men  their  Trefpaffes,  your  heavenly  l'\ather  will  alfo  forgive  you  : 
But  If  ye  forgive  not  Mtn  their  TrefpafTes,  neither  will  your  Father 
forgive  your  Trefpalies  ".  Clirift  cxprefles  the  fame  again  at  another 
'Ime,  Mark  ir.  25,  2O.  and  again  in  Alatth.  18.  22,  to  the  End, 
a  ilie  Parable  of  the  Servant  that  owed  his  Lor-d  ten  thoufand  Ta- 
lents 


Part  III.  of  gracious  Afediiom,  239 

lents,  that  would  not  forgive  his  fellow  Servant  an  hundred  Pen^c  ; 
and  therefore  was  delivered  to  the  Tormentors.  \\\  the  Applicatinn 
of  tlic  Parable  Chrift  fays,  Verfe  35.  <  So  likewife  fhall  my  heavenly 
Father  do,  if  ye  from  your  Heart  forgive  not  every  one  his  Brother 
their  Trcfpaflcs. 

And  that  all  true  Saints  are  of  a  loving^  benevolent  and  beneficent 
Temper,  the  Scripture  is  very  plain  and  abundant.     Without  it  the 
Apoftle  tells  us,   '  Tho'  we  fliould  fpeak  with  the  Tongues  of  Men 
and  Angels,  we  are  as  a  founding  Brafs  or  a  tinkling  Cymbal  :   And 
that  tho*  we  have  the  Gift  of  Prophecy,  and  underftand  all  Myiteries, 
and  all  Knowledge  ;  yet  without  this  Spirit  wc  arc  nothing  '.     Ami 
there  is  no  one  Virtue  or  Difpoliiion  of  the  Mind,   that  is   fo  often, 
and  ^o  exprefly  infilteJ  on,  in  the  Marks   that  are  lain  down   in  the: 
new  Teftament,  whereby-  to  know  true  Chriftians.     'Tis  often  ^iven 
as  a  Sign  that  is  peculiarly  diftinguifhing,    by  which   all  may  know 
Chritt's  Difciples^  and  by  which  they  may  know  thcmfclvcs  :   And  i^ 
often  laid  down,  both  as  a  negative  and  pofitive  Evidence.     Cbrilt 
calls  the  Law  of  Love,  by  way  of  Eminency,  hiCCominandinent^  John 
13.  34.   '  A  new  Commandment  1  give  unto  you,  that  ye  love  one 
another,  as  1  have  loved  ycj,   that  ye  alfo  love  one  another.      And 
Chap.  15.  12.  «  This  is  m^  Crmmmuhmnt^  that  ye  love  one  another 
as  I  have  loved  you  '.     And  Vcrfe  17.   *  Thefc  Things  1  comntanJ 
you,    that  ye  love  one  another  '.     And  fays,  Chap.    13.  35.  '  By 
this  fliall  all  Men  know  that  ye  are  my  Difciplcs,   if  ye  love  one  ano- 
ther *.     And  Chap.  14.   21.  ((till  witl^.  a  fpecial  Reference  to  this 
which  he  calls  hh  Commandment)   '  He  that  hatii  my  Command- 
ments, and  kccpeth  them,   he  it  is   that  lovcth  mc  '.     The  beloved 
Difciple,  who  had  fo  much  of  this  fweet  Temper  himfelf,  abundantly 
inlifts  on  it,   in  his  Epiftles.     There  is  none  of  the  Aprflles,   is  fo 
much  in  laying  down  exprefs  Signs  of  Grace,   for  Profeilbrs  to  try 
themfelves  by,  as  he  ;  and  in  his  Signs,   he    infifts  fcarcely  on  any 
Thing  elfe,  but  a  Spirit  of  chriftian  Love,  and  an  agreablc  Pra<Slicc  ; 
I  John  2.  9,  10.   '  He  that  faith  he  is  in  the  Light,  and  haceth  his 
Brother,  is  in  Darknefs  even  until  now.     Hj  that  lovcth  his  Brotli'^r 
abideth  in  the  Light, and  there  is  noneOccafion  of  Stumbling  in  h'm  *. 
•  Chap.  3.  14.   '  We  know  that  wc  arc  pafTed  from  Death   to  Life, 
becaufe  we  love  theBrethren.     He  that  loveth  not  his  Brother  abidetlx 
in  Death  '.     Verfe  18,  ig.  '  My  little  Children,  let  us  not  love  in 
Word  and  in  Tongue,  but  in  Deed  and  in  Truth.     And  hereby  we 
know  that  we  are  of  the  Truth,  and  Ihall  aiFure  our  Hearts  before 
him  '.     Verfe  23,  24.   '  This  is  his  Commandment,  that  \f e  fhould 
love  one  another.And  he  that  keepcth  hisCommandmcnts,dwelleth  in 
him,  and  he  in  him :  And  hereby  we  know  that  he  abideth  in    us, 
by  the  Spirit  which  he  hath  given  us.     Chap.  4.  7,  8.  '  Beloved, 
iet  U2  Igvc  one  another  -,  for  Lwc  is  cf  God  3  and  every  one  that 

iovch 


240  ^he  eighth  Sign  Part  III. 

loveth  Is  born  of  God,  and  knowethGod  :  He  that  loveth  w)t,know- 
eth  not  God  ;  for  God  is  Love  '.  Verfe  12,  13.  '  No  Man  hath 
feen  God  at  any  Time  :  If  we  love  one  another,  God  dwelleth  in  us, 
and  his  Love  is  perfedled  in  us.  Hereby  knov/  we  that  we  dwell  in 
him,  becaufe  he  hath  given  us  of  his  Spirit.'  Verfe  16.  *  God  is 
Love:  And  he  that  dwelleth  in  Love,  dwcllcth  in  God,  and  God  in 
him.'  Verfe  20.  'IfaManfay,  I  love  God,  and  hateth  his  Bro- 
ther, he  is  a  Liar  :  For  he  that  love;;i  not  his  Brother  that  he  hath 
feen,  how  can  he  love  God  whom  he  hath  not  fcen  ?  ' 

And  the  Scripture  is  as  plain  as  it  is  pofliblc  it  fhould  be,  that  none 
arc  true  Saints,  but  thofe  whofe  true  Charadler  it  is,  that  they  are  of 
a  Difpoiition  to  pity  and  relieve  their  Fellow- creatures,  that  are  pocr, 
indigent  and  affli£led  ;  Pfal.  37.  21.  '  The  Righteous  (heweth  Mer- 
cy, and  giveth.'  Ver.  26.  '  He  is  ever  merciful,  and  lendeth.' 
Pfal.   112.  5.  «  A  good  Man  (heweth  Favour,  and  lendeth.'     V.  g. 

*  He  hath  difper fed  abroad,  and  given  to  the  Poor.'  Prov.  14.  31. 
<  He  that  honoureth  God,  hath  Mercy  on  the  Poor.'  Prov.  21.  26. 
'  The  Righteous  giveth,  and  fpareth  not.'  Jer.  22.  16.  'He  judg- 
eth  the  Caufe  of  the  Poor  and  Needy  :  Then  it  was  well  with  him  : 
Was  not  this  to  know  me,  faith  theLord  ?  '  Jam.  i.  27.  'Pure  Re- 
lif^ion  and  undefiled  before  God  and  the  Father,  is  this.  To  vifit  the 
Fatherlefs  and  Widows  in  their  Affli£lion,  ^'c'  Hof.  6.  6.  '  For 
Idefired  Mercy,  and  not  Sacrifice;  and  the  Knowledge  of  God, 
more  than  Burnt-OfFerings.'  Matth.  5.  7.  '  Blefled  are  the Mer- 
ciful,  for  they  flsall  obtain  Mercy.'  2  Cor.  8.  8.  «  I  fpenk  not  by 
Commandment,  but  by  Occafion  of  the  Forwardnefs  of  others,  and 
to  prov-c  tlie  Sincerity  of  your  Love.*     Jam.   2.     13,    74,    15,    16. 

*  For  he  (liall  have  Judgment  without  Mercy,   that  hath  fhcwed   no 

Mercy. What  doth  it  profit  my  Brethren,  tho'  a  Man  faith  he 

hath  Faith,  and  have  not  Works  ?  Can  Faith  fave  him  ?  If  a  Brother 
or  Sifter  be  naked,  and  deftitute  of  daily  P'ood,  and  one  of  you  fay  un- 
to them,  depart  in  Peace,  be  you  warmed  and  filled  ;  notwithftanding 
ye  give  them  not  thofe  Things  which  are  needful  for  the  Body  ;  what 
doth  it  profit  ?  '  i  John  3.  17.  '  Whofo  hath  this  Worlds  Goods, 
and  Teeth  his  Brother  Iiave  Need,  and  fhutteth  up  his  Bowels  of  Com- 
paiHon  from  him,  iiow  dweUeth  the  Love  of  God  in  him  ?  Chrift 
in  that  Defcription  he  gives  us  of  the  Day  of  Judgment,  Matth.  25. 
(which  \z  the  moft  particular  that  we  have  in  all  the  Bible)  reprefents 
that  Judgment  will  be  pafo'd  at  that  Day,  according  as  Men  have  been 
found  to  have  been  of  a  merciful  Spirit  and  Pradtice,  or  otherwife. 
Cluift's  Defign  in  giving  fuch  a  Defcription  of  the  Procefs  of  that 
Day,  is  pliunly  to  pofllfs  all  his  Followers  with  that  Apprehenfion, 
tiut  unlefs  this  was  their  Spirit  and  Pradlice,  there  was  no  Hope  of 
their  being  accepted  and  own'd  by  him,  at  that  Day.  Therefore 
thii  i"^  an  Aj;>prehenfion  that  we  ought  to  be  poffefs'd  with.     We  find 

in 


Part  III.  of  gracious  Jlffe5iiom.  241 

in  Scripture  that  a  righteous  Marty  and  a  merciful  Man  are  fynonimous 
Expreflions  ;  Ifai.  57.  i.  *  The  Righteous  penlheth,  and  no  Man 
layeih  it  to  Heart ;  and  the  merciful  Men  are  taken  away,  none  con- 
fidering  that  the  Righteous  is  taken  away  from  the  Evil  to  come.* 

Thus  we  fee  how  full, clear  and  abundant,  theEvidencc  from  Scrip- 
ture is,  that  thofe  who  are  truly  gracious,  arc  under  the  Government 
of  that  lamb- like,  dove-like  Spirh  of  Jefus  Chrifh  And  that  this  is 
cfTcntially  &  eminently  thcNaturc  of  the  favingGraceof  theGorpel,and 
the  proper  Spirit  of  true  Chriftianity.  We  may  therefore  undoubted- 
ly determine  that  all  truly  chriftian  AfFtdtions  are  attended  with  fuch 
a  Spirit ;  and  that  this  is  the  natural  Tendency  of  the  Fear  and  Hope, 
the  Sorrow  and  the  Joy,  the  Confidence  and  the  Zeal  of  (rue  Chrif- 
tians. 

None  will  underftand  me  that  true  Chriftians  have  no  Remains  of 
a  contrary  Spirit,  and  can  never,  in  any  Inltances,  be  guilty  of  a  Be- 
haviour difagreablc  to  fuch  a  Spirit.  But  this  1  affirm,  and  ihall  af- 
firm 'till  1  deny  the  Bible  tc*  be  any  Thing  worth,  that  every  Thing 
in  Chriftians  that  belongs  to  true  Chriftianity,  is  of  this  Tendencv, 
and  works  this  Way  ;  and  that  there  is  no  true  Chriftian  i;pon  Earth, 
but  is  fo  under  the  prevailing  Power  of  fuch  a  Spirit,  that  he  is  pro- 
perly denominated  from  it,  and  it  is  truly  and  jiiftly  his  Char^£tcr  : 
And  that  therefore  Miniftcrs,  and  others  have  no  Warrant  from 
Chrift  to  encourage  Perfons, that  are  of  a  contrary  Charadter  &  Beha- 
viour, to  think  they  are  converted,  becaufe  they  tell  a  fair  Story  of 
Illuminations  and  Discoveries.  In  fo  doing  they  would  fct  up  their 
own  Wifdom  againft  Chrift's,  and  judge  without,  and  againft  that 
Rule  by  which  Chrift  has  declared  all  Men  fhould  know  his  Difciples. 
Some  Perfons  place  Religion  fo  much  in  certain  tranfient  Illumina- 
tions and  ImprcfTions  (  efpccially  if  they  are  in  fuch  a  particular  Me- 
thod and  Order  )  and  fo  little  in  the  Spirit  and  Temper  Perfons  are 
of,  that  they  greatly  deform  Religion,  and  form  Notions  of  Chrifti- 
anity quite  different  from  what  it  is,  as  delineated  in  the  Scriptures. 
The  Scripture  knows  of  no  fuch  true  Chriftians,  as  are  of  a  fordid, 
felfifh,  crofs  and  contentious  Spirit.  Nothing  can  be  invented  that  is 
a  greater  Abfurdity,  than  a  morofe,  hard,  clofe,  high-fpirited,  fpite- 
ful  true  Chriftian.  We  muft  learn  the  Way  of  bring Ing  Men  to 
Rules,  and  not  Rules  to  Men,  and  fo  ftrain  and  ftretch  the  Rules  of 
God's  Word,  to  take  in  our  fclves,  and  fome  of  our  Neighbours, 
'till  we  make  them  wholly  of  none  EfFf6l. 

'Tis  true  that  Allowances  muft  be  made  for  Men's  natural  Tem- 
per with  Regard  to  thefe  Things,  as  well  as  others.  But  not  fuch 
Allowances,  as  to  allow  Men,  that  once  were  Wolves  and  Serpents, 
to  be  now  converted,  without  any  remarkable  Change  in  the  Spirit 
of  their  Mind.  The  Change  made  by  true  Converfion,  is  wont  to 
be  moft  remarkable  and  fenfible,  with  Refpe<Sl  to  that  which  before 

R  '  w^c 


242  ^he  ninth  Sign  Part  III. 

was  the Wi eked nefs  thePerfon  was  moft  notorioufly  guilty  of.  Grace 
has  as  great  a  Tendency  to  reftrain  and  mortify  fuch  Sins,  as  are  con- 
trary to  the  Spirit  that  has  been  fpoken  of,  as  it  has  to  mortify  Drun- 
kennefs  or  Lafcivioufnefs.  Yea  the  Scripture  reprefents  the  Change 
wrought  by  Gofpel  Grace,  as  efpecially  appearing  in  an  Alteration  of 

the  formei  Sort  ;  Ifai.    11.  6, 9.  'The  Wolf  fhall  dwell  with  the 

Lamb  ;  and  the  Leopard  {hall  lie  down  with  the  Kid  ;  and  the  Calf, 
and  the  young  Lion,  and  the  Fatling  together  ;  and  a  little  Child 
(hall  lead  them.  And  the  Cow,  and  the  Bear  (hall  feed  ;  their 
young  ones  (hall  lie  down  together  :  And  the  Lion  fhall  cat  Straw 
like  the  Ox  :  And  the  fuckingChild  fhall  play  on  theHole  of  theAfp  ; 
and  the  weaned  Child  fiiall  put  his  Hand  on  the  Cockatrice  Den. 
They  (hall  not  hurt  nor  deftroy  in  all  my  holy  MoDntain.  For  the 
Earth  fhall  be  full  of  the  Knowledge  of  the  Lord,  as  the  Waters  co- 
ver the  Sea.'  And  to  the  fame  Purpofe  is  Ifai.  65.  25.  According- 
ly we  find,  that  in  the  primitive  Times  of  the  chriftian  Church,  Con- 
verts were  remarkably  changed  in  this  RefpetSt  :  Tit.  3.  3,  &c. 
<  For  we  ourfelves  alfo  were  fometimes  foolifh,  difobedient,  deceived, 
ferving  divers  Lufts  and  Pleafures  ;  living  in  Malice  and  Envy,  hate- 
ful, and  hating  one  another.     But  after  that  the  Kjndnefs  and  Love 

of  God  our  Saviour,   toward  Men,  appeared, He  faved  us,  by 

the  Wafhing  of  Regeneration,  and  Renewing  of  the  Holy  Ghoft.' 
And  Col.  2.  7,8.  '  In  the  which  ye  alfo  walked,  fome  Time,  when 
ye  lived  in  them.  But  now  you  alfo  put  off  ail  thefe  ;  Anger, 
Wrath,  Malice,  Blafphemy,  filthy  Communication  out  of  your 
Mouth.' 

IX.  Gracious  A fFe6tions  foften  theHeart,  and  are  attended  and  fol- 
lowed with  a  chriftian  Tendernefs  of  Spirit. 

Falfe  AfFccSlions,  however  Perfons  may  ft  em  to  be  melted  by  them 
while  they  are  new,  yet  have  a  Tendencv  in  the  End  to  harden  the 
Heart.  A  Difpofition  to  fome  Kind  of  P.Hfrions  may  be  eltablifhed  ; 
fuch  as  imply  Self-feeking,  Self-f^xaltation,  and  Oppofition  to  others. 
But  falfe  AfFeaions,  with  the  Delufion  that  attends  them,  finally 
tend  to  f^upify  the  Mind,  and  fhut  it  up  againft  thofe  AfFeftions 
wherein  Tendernefs  of  Heart  confifts  :  And  the  EfFe<St  of  'em  at  lall 
is,  that  Perfons  in  the  fettled  Frame  of  their  Minds,  become  lefs  af- 
feftvjd  with  their  prefent  and  paft  Sins,  and  lefs  confcientious  with 
Refpc(St  to  future  Sins,  lefs  moved  with  the  Warnings  and  Cautions 
uf  God's  Word,  or  God's  Chaftifements  in  his  Providence,  more 
carelefsof  the  Frame  of  their  Hearts,  and  the  Manner  and  Tendency 
of  their  Behaviour,  lefs  quick-fiphtcd  to  difcern  what  is  finful,  lefs 
afraid  of  the  Appearance  of  Evil,  than  they  were  while  they  were  un- 
der legal  Awakenings  and  Fears  of  Hell.  Now  they  have  been  the 
Subjeas  of  fuch  and  fuch  Imprclnons  and  AfFeaions,  and  have  a  high 

Opinion 


Part  III.  oj  gracious  AffeBiom.  243 

Opinion  of  themfelvcs,  and  look  on  their  State  to  be  fafe  ;  they  can 
be  much  more  eafy  than  before,  in  living  in  the  Negle6l  of  Duties 
that  are  troublefome  and  inconvenient  ;  and  are  nnuch  more  flow  and 
partial  in  complying  with  difficult  Commands ;  are  in  no  Mcafure  fo 
alarmed  at  the  Appearance  of  their  own  Defeats  and  Tranfgreffions  ; 
are  embolden'd  to  favour  themfelvcs  more,  with  Refpe6l  to  the  La- 
bour, and  painful  Care  and  Exa^tnefs  in  their  Walk,  and  more  eafily 
yield  to  Temptations,  and  the  Sollicitations  of  their  Lufts  ;  and  have 
far  lefsCare  of  their  Behaviour,  when  they  come  into  the  holy  Pre- 
fence  of  God,  in  the  Time  of  pubiicJc  or  private  Worfhip.  Formerly 
it  may  be,  under  legal  Convictions  they  took  much  Pains  in  Religion. 
and  denied  themfelves  in  many  Things  :  But  now  they  think  them- 
felvcs out  of  Danger  of  Hell,  they  very  much  put  off  the  Burden  ol 
the  Crofs,  and  fave  themftlves  the  Trouble  of  difficult  Duties,  and 
allow  themfelves  more  of  the  Comfort  and  theEnjoyment  of  theirEaft- 
and  their  Lufts. 

Such  Perfons  as  thefe,  inftead  of  embracing  Chrift  as  their  Saviour 
from  ain^  they  truft  in  him  as  the  Saviour  of  their  Sins :  Inftead  of  fly- 
ing to  him  as  their  Refuge  from  their  fpiritual  Enemies^  they  make 
Uie  of  him  as  the  Defence  of  their  fpiritual  Enemies^  from  Gcdy  and 
to  ftrengthen  them  againft  him.  They  make  Chrift  the  Minifter  of 
Sin,  and  great  Officer  and  Vicegerent  of  the  Devil,  to  ftrengthen  his 
Intereft,  and  make  him  above  all  Things  in  the  World  ftrong  againft 
JEHOVAH  ;  fo  that  they  may  fin  againft  him  with  good  Courage, 
and  without  any  Fear,  being  efFc<3:ually  fecured  from  Reftraints  by 
his  moft  folemn  Warnings  and  moft  awful  Threatnings.  They  truft 
in  Chrift  to  preferve  to  'em  the  quiet  Enjoyment  of  their  Sins,  and  to 
be  their  Shield  to  defend  *em  from  God's  Difpleafure  ;  while  they 
come  clofe  to  him,  even  to  his  Bofom,  the  Place  of  his  Children,  to 
fight  againft  him,  with  their  mortal  Weapons,  hid  under  their  Skirts,  f 

However 


Thefe  are  Hypocrites  that  believe,  but  fail  in  regard  of  the 
Ufe  of  the  Gofpel,  and  of  the  Lord  Jefus.  And  thefe  we 
read  of,  Jude  3.  viz.  of  fome  Men  that  did  turn  Grace  into 
JVantonnefs.  For  therein  appears  the  exceeding  Evil  of  a 
Man's  Heart,  that  not  only  the  Law,  but  alfo  the  glorious 
Gofpel  of  the  Lord  Jefus,  works  in  him  all  manner  of  Un- 
righteoufnefs.  And  'tis  too  common  for  Men  at  the  firft 
Work  of  Convcrfion,  Oh  then  to  cry  for  Grace  and  Chrift, 
and  afterwards  grow  Licentious,  live  and  lie  in  the  Breach  of 
the  Law,  and  take  their  Warrant  for  their  Courfe  from  the 
Gofpel."     Sbepard's  Parable  Part.  L  p.  126. 

R  2  Again, 


244  ,v%The  ninth  Sign  Part  III. 

However  fome  of  thefe,  at  the  fame  Time,  make  a  great  Profeffion 
of  Love  to  God,  and  Afluraacc  of  his  Favour,  and  great  Joy  in  fad- 
ing the  Sweetnefs  of  his  Love..       ,., 

After   this  Manner  they  trufted  in    Chrift,    that  the  Apoftle   Jude 
fpeaks  of,  who  crept  in  among  the  Saints  unknown  ;  but  were    really 


Again,  p.  232.  Mr.  Shepard  fpeaks  of  fuch  Hypocrites  as  thofe, 
"  Who  like  ftrange  Eggs,  being  put  into  the  fame  Ncfl,  where 
"  honcft  Men  have  lived,  they  have  been  hatch'd  up  ;  and 
*'  when  they  arc  young,  keep  their  Ne(t,  and  live  by  crying  and 
<'  opening  their  Mouths  wide  after  the  Lord  and  the  Food  of 
*'  his  Word  ;  but  when  their  Wings  are  grown,  and  they  have 
*«  got  fome  AfFc 61  ions,  fome  Knowledge,  fome  Hope.of  JVlercy, 
<'  are  harden'd  thereby  to  fly  from  God."  And  add?,  "  Can 
"   that  Man  be  good,  whom  God's  Grace  makes  w©tfe?*' 

Again,  Part  U.  p.  167.  "  When  Men  fly  to  Chrilt  in  Times 
"  of  Peace,  that  fo  they  may  preferve  their  Sins  with  greater 
''  Peace  of  Confcience ;  fo  that  Sin  makes 'em  fly  to  Chrift, 
''  as  well  as  Mifery  ;  not  that  they  may  deftroy  and  abolifh 
"  Sin,  but  that  they  may  be  prcferved  in  their  Sins  with  Peace  ; 
'f  then  Men  may  be  faid  to  apprehend  Chrift  only  by  a  feeming 
"  Faith. — Many  an  Heart  fecretly  faith  this,  If  I  can  have  my 
"  Sin,  and  Peace,  and  Confcience  quiet  for  the  prefent,  and 
«*  God  merciful  to  pardon  it  afterward  ;  hence  he  doth  rely  (as 
"  he  faith)  only  on  the  Mercy  of  God  in  Chrift  :  And  now  this 
«'  hardens  and  blinds  him,  and  makes  him  fecure,  and  his  Faith 

<'  is  Sermon-Proof,   nothing  ftirs  him. And  were  it  not  for 

"  their  Faith  they  fhould  dcfpair,  but  this  keeps  'em  up.  And 
"  now  they  think  if  they  have  any  Trouble  of  Mind,  the  De- 
"  vil  troubles  'em;  and  fo  m.ike  Chrift  and  Faiih  Prottdlors 
*'  of  Sin,  not  Purifiers  from  Sin  ;  which  is  m  ft  dreadful  ;  turn- 
**  ing  Grace  to  Wantonnefs,  as  they  did  Sacrifice.  So  thefe 
*'  would  fin  under  the  Shadow  of  Chrift,  bccaufc  the  Shadow 
*'  is  good  and  fweet,  Mich.  3.  11.  They  had  fubtil  fly  Ends 
"  in  good  Duties  ;   for  therein  may  lie  a  Man's  Sin  :  Yet  they 

*'  lean  upon  the  Lord. When   Money- changers  came  into 

"  the  Temple,  Ton  have  made  it  a  Den  of  Thieves.  Thieves 
'«  when  hunted  fly  to  their  Den  or  Cave,  and  there  they  are 
"  fecure  aeainft  all  Searchers,  and  Hue-and-crx's :  So  here. 
**  But  Chrilt  whipped  them  out.  So  when  Men  are  purfued 
'*  with  Cries  and  Fears  of  Confcience,  away  to  Chrift  they 
<t  go  as  to  their  Den  :  Not  as  S.iints  to  pray  and  lament  out 
'«  the  r/ifc  oi  their  Sin  there  ;  but  to  preferve  their  Sin.  This 
'«  is  vile  :  VVill  the  Lord  receive  futh  ?  " 

ungodly 


Part  III.  of  gracious  AfjcBiom.  245 

■k-ngodly  Men^  turning  the  Grace  of  God  into  Lafclviovfnefs^  Judc  4." 
l^efe  arc  they  that  truft  in  their  being  righteous  j  and  bccauVc  Gcd 
haspromifed  that  the  Righteous  fnall Jurcly  live^  or  certainly  be  favcd, 
are  therefore  einholden'd  to  cumnit  lniquit\\,  wimm  Ciod  threatens  in 
Ezek.  '^'^.  13.  Whcnl  Jhall  fay  to  the  Rightccus^  that  he  Jlall  furcly 
live  ;  //  he  trujl  to  his  civn  Righteoufnefs^  and  canmit  Iniquitx  ;  all  his 
Right  eoitjhej's  flxdl  not  he  remcmhrcd  ;  hut  for  his  Iniquity  that  he  hath 
committed^   he  Jhall  die  for  it. 

Gracious  AfFcdions  are  of  a  quite  contrary  Tendency  ;  tlicy  turn 
a  Heart  of  Stone  more  and  more  into  a  Heart  of  Fldh.  An  holy 
Love  and  Hope  are  Principles  that  are  vafily  more  cfHcacious  upon 
the  Heart,  to  make  it  tender,  and  to  fill  it  witli  a  Dread  of  Sin,  cr 
whatever  might  difpieafc  and  oflcnd  God,  aiul  to  engage  it  to  Watch- 
fulnefs  and  Care  and  Stri^tnef^-,  than  a  flavifhFcar  of  Hell.  Ciracioiis 
AfFcdtions,  as  was  obfcrved  before,  flow  cut  of  a  contrite  Heart,  or 
(  as  the  Word  fignifys  )  a  bruifed  Heart,  bruifed  and  broken  witli 
godly  Sorrow  ;  which  makes  the  Heart  tender,  as  bruifed  Flcfh  ib  ten- 
der, and  eafily  hurt.  Godly  Sorrow  has  much  greater  Influence  t(» 
make  the  Heart  tender,  than  meer  legal  Sorrow  from  felfifh  Prin- 
ciples. 

The  Tcndernefs  of  the  Heart  of  a  true  Chrlftian,  is  elegantly  figni- 
fied  by  our  Saviour,  in  his  comparing  fuch  a  one  to  a  little  Child. 
The  Flcfh  of  a  little  Child  is  very  tender  :  fo  is  the  Heart  of  one  that 
is  new-born.  This  is  reprefented  in  what  we  are  told  of  Nan?nan'< 
Cure  of  his  Leprofy,  by  his  wafhing  in  Jordan^  bv  the  Direction  of 
the  Prophet ;  which  was  undoubtedly  a  Type  of  the  renewing  of  the 
Soul,  by  walhing  in  the  Laver  of  Regeneration.  We  are  told,  2 
Kings  5.  14.  That/;^  went  down ^  and  dipped  him f el f  f even  Times  in 
Jordan,  according  to  the  Saying  of  the  Man  of  Gcd  ;  and  his  Fief)  came 
again ^  like  unto  the  Fief)  of  a  little  Child.  Not  only  is  the  ¥\t(h  of  a 
little  Child  tender,  but  his  Mind  is  tender.  A  little  Child  has  his 
Heart  eafily  moved,  wrouglit  upon  and  bowed  ;  So  is  a  Chrif^ian  in 
fpiritual  Things.  A  little  Child  is  apt  to  be  affected  with  Sympathy, 
to  weep  with  them  that  weep,  and  can't  well  bear  to  fee  others  in 
Diftrefs  :  So  it  is  with  a  Chriftian  ;  John  11.  35.  Rem.  12.  15, 
I  Cor.  12.  26.  A  little  Child  is  eafily  won  by  Kindnefs  :  So  is  a 
Chriftian.  A  little  Child  is  eafily  afFcdled  with  Grief  at  temporal 
Evils,  and  has  his  Heart  melted,  and  he  falls  a  weeping  :  Thus  tender 
is  the  Heart  of  a  Chriftian,  with  Regard  to  the  Evil  of  Sin.  A  little 
Child  is  eafily  aftVightcd  at  the  Appearance  of  outward  Evils,  or  any 
thing  that  threatens  it*s  Hurt  :  So  is  a  Chriftian  apt  to  be  alarmed  at 
the  Appearance  of  moral  Evil,  and  any  thing  that  threatens  the  Hurt 
of  the  Soul.  A  little  Child,  when  it  meets  Enemies,  or  fierce  Bcafts, 
is  not  apt  to  truft  it's  own  Strength,  but  flies  to  it's  Parents  for  Re- 
fuge :  So  a  Saint  is  not  felf-confident  in  engaging  fpiritual  Enemies, 

R    2  but 


246  The  ninth  Sign  Part  III. 

but  flies  to  Chrift.  A  little  Child  is  apt  to'  be  fufpicious  of  Evil  in 
Places  of  Danger,  afraid  m  the  Dark,  afraid  when  left  alone,  or  far 
from  Home  :  So  is  a  Saint  apt  to  be  fenfible  of  his  fpiritual  Dangers, 
jealous  of  himfclf,  full  of  Fear  when  he  can't  fee  his  Way  plain  be- 
fore him,  afraid  to  be  left  alone,  and  to  be  at  a  Diftance  from  God  ; 
Prov.  28.  14.  Hoppy  is  the  Man  that  fear  dh  alway  ;  but  he  that  hard- 
veth  his  Heart  Jha II fail  into  Mifchief  A  litlleChild  is  apt  to  be  afraid 
ofSuperiours,  and  to  dread  their  Anger,  and  tremble  at  their  Frowns 
and  Threatnings  :  So  is  a  true  Saint  with  Refpe6l  to  God  ;  Pfal.119. 
1 20.  My  Flcjh  tremhleth  for  Fear  of  thee,  and  I  am  afraid  of  thy  Judg- 
ments. Ifai.  66.  2.  To  this  Alan  will  I  look,  even  to  him  that  is  poor^ 
and  tremhleth  at  my  Word,  Verfe  5.  Hear  ye  the  fVord  of  the  Lord, 
ye  that  tremble  at  his  Word.  Y.'L'id,  9.  4.  Then  were  ajfemhled  unto  me, 
every  one  that  trembled  at  the  Words  of  the  God  <?/"lfrael.  Chap,  10.  3. 
According  to  the  Counfelofmy  Lord^  and  ofthofe  that  tremble  at  the  Com- 
?nandment  of  our  God.  A  little  Child  approaches  Superiours  with 
Awe  :  So  do  the  Saints  approach  God  with  holy  Awe  and  Reverence. 
Job  13.  ir.  Shall  not  his  Excellency  make  you  afraid  ^  and  his  Dread 
fall  upon  you.  Holy  Fear  is  fo  much  the  Nature  of  true  Godlinefs, 
that  it  is  called  in  Scripture  by  no  other  Name  more  frequently,  than 
the  Fear  of  Gcd. 

Hence  gracious  AfFe<9:ions  don't  tend  to  make  Men  bold,  forward, 
noify  and  boifterous  ;  but  rather  to  fpeak  trembling  ;  (  Hof.  13.  i. 
JVhenYj^\\V2i\n\  fpakc  trembling,  he  exalted  himf elf  in  Ifrael  ;  but  when 
he  offended  in  Baal,/;^  died.  )  and  to  cloarh  with  a  Kind  of  holy  Fear  in 
all  their  Behaviour  towards  God  and  Man  ;  agreable  to  Pfal.  2.  i  r. 
I  Pet  3,  15.  2  Cor.  7.  15.  Eph.  6.  5.  i  Pet.  3.  2.  Rom, 
II.  20. 

But  here  fome  may  object  and  fay,  Is  there  no  fuch  Thing  as  a 
holy  Boldnefs  in  Prayer,  and  the  Duties  of  divine  Worfhip  ?  I  an- 
fwer,  There  is  doubtlefs  fuch  a  Thing  ;  and  it  is  chiefly  to  be  found 
in  eminent  Saints,  Perfons  of  great  Degrees  of  ikaith  and  Love.  But 
this  holy  Boldnefs  is  not  in  the  leaft  oppofitc  to  Reverence  ;  tho*  it  be 
to  Di [union  and  Servility.  It  abolifhes  or  leflens  that  Difpofition 
■w\\\c\\2ix\ks  from  moral  Dijlanceox  J/ienaticn  ;  and  alfo  Dijiance  of 
i^f/^/Z^ff,  as  that  of  a  Slave  :  But  not  at  all,  that  which  becomes  the 
natural  Dijiance  whereby  we  are  infinitely  inferiour.  No  Boldnefs 
in  poor  finful  Worms  of  the  Duft,  that  have  a  right  Sight  of  God  and 
thcmfelves,  will  prompt  'em  to  approach  to  God  with  Icfs  Fear  and 
Reverence,  than  fpotlefs  and  glorious  Angels  in  Heaven  ;  who  cover 
their  Faces  before  his  Throne  ;  Ifai.  6.  at  the  Beginning.  Rebecca^ 
[  who  in  her  Marriage  with  Ifaac,  in  almoft  all  it's  Circumftances, 
was  manifeftly  a  great  Type  of  the  Church,  the  Spoufc  uf  Chrift  ) 
ivhen  fhe  meets  Ifaac,  iishts  off' from  her  Camel,  and  takc«  a  Veil, 
and  covers  herfclf  3  alihu'  ihc  wa^/brough^  tu  him  as  Ins  i^ridc,  to  be 

with 


PARr   III.  of  gracious  Aff'e^ions.  247 

with  liim,  in  the  ncareft  Relation,  and  moft  intimate  Union,  that 
Mankind  urc  ever  united  one  to  another  in.  |-  Eiijah^  that  great 
Prophet,  who  had  'io  much  lioly  Kamiharity  wiihGod,  at  a  Time  of 
rpecial  Nearnefs  to  God,  even  when  he  converfed  with  him  in  the 
Mount,  wraped  his  Face  in  his  Mantle.  Which  was  not  bccaufe  he 
was  terrified  with  any  fervilc  Fear,  by  the  terrible  //^/W,  r.nd  Earth- 
quake^ and  Fire  \  but  after  thefe  were  all  over,  and  Gcd  fjmke  to  him 
us  2i¥nQnd^  in  a  Jim  fwall  rouv  ;  i  Kings  19.  12,  13.  Jnd  aftt^ 
the  Fue^  a  fiillfinall  Vcicc  :  Afid  it  was  fo^  when  Elijah  heard  it,  hr 
wrapped  his  Face  in  his  Mmiile.  And  MoJeSy  with  whom  God  fpakc 
Face  to  Face,  as  aMan  fpeaks  with  his  Friend,  and  was  diftinguiftied 
from  all  the  Prophets,  in  the  Familiarity  with  God  that  he  was  ad- 
mitted to  ;  at  aTimc  when  he  was  brought  nearcfl  of  all,  when  Gcd 
fhewed  him  his  Glory  in  that  famcMount,  where  he  afterwards  fpakc 
to  Elijah  ;  He  made  Hnjie,  and  boived  his  Head  towards  the  Earth,  and 
worjhipped,  Exod.  34.  8.  There  is  in  fome  Perfons,  a  moft  unfui- 
table  and  unfufferable  Boldnefs,  in  their  Addrcfles  to  the  great  Jeho- 
vah, in  an  Aft'edation  of  an  holy  Boldnefs,  and  Oftcntation  cf  emi- 
nent Nearnefs  and  Familiarity  ;  the  very  Thoughts  of  which  would 
make  'em  fhrink  into  Nothing,  with  Horror  and  Confufion,  if  they 
faw  the  Diftancc  that  is  between  God  arrd  them.  They  are  like  the 
Pharifee,  that  boldly  came  up  near,  in  a  Confidence  of  his  own  Emi- 
nency  in  Holinefs.  Whereas,  if  they  faw  their  Vilenefs,  they  woulid 
be  more  like  the  Publican,  ih^tjlocd afar  off,  and durjl  not  fo  much  as 
lift  up  his  Eyes  to  Heaven  ;  hut  fmote  upon  his  Breaji,  foying,  Gcd  be 
Tucrciful  to  fne  a  Sinner.  It  becomes  fuch  fmful  Creatures  as  we,  to 
approach  a  holy  God  (  altho*  with  Faith,  and  without  Terror,  yet  ) 
with  Contrition,  and  penitent  Shame  and  Confufion  of  f^ace.  It  is 
foretold  that  this  fhould  be  the  Difpofition  of  the  Church,  in  the  Time 
o^'her  higheft  Priviledges  on  Earth,  in  her  latter  Day  of  Glory,  when 
God  fhould  remarkably  comfort  her,  by  revealing  his  Covenant-Mer- 
cy to  her  ;  Ezek.  16.  60,  to  the  End.  /  will  ejlablijh  unto  thee  an 
everlajling  Covenant.      Then  thoufnalt  remember  thy  IVays,  and  he  afljamcd. 

And  I  ivill  ejlabliflj  my  Covenant  with  thee  ;  and  thou  /halt  know  that 

I  am  the  Lord :  That  thou  mayeji  remember,  and  he  confounded,  and  never 
open  thy  Mouth  any  more,  hecaufe  of  thy  Shame,  when  I  am  pacified  to- 
ward thee,  for  all  that  thou  haji  done  ;  faith  the  Lord  God.  The  Wo- 
man that  wc  read  of  in  the  7th  Chapter  of  Luke,  that  was  an  eminent 
Saint,  and  had  much  of  that  true  Love  whicn  cafts  out  Fcar,byChrifl'6 
own   Teftimony,    Verfe  47.  ihe  approached  Chrift  in  an   amiable, 


f  Dr.  Ames,  in  his  Cafes  of  Confciencc,  Book  III.  Chap.  fv. 
fpeaks  of  an  holv  Modefty  in  the  Worfhip  of  God,  as  one  Sign 
nf  true  Humility. 

R  A.  and 


248  The  nhith  Sign  Part  III. 

ahd  acceptable  Manner,  when  fhe  came  with  th^t  humble  Modefty, 
Reverence  and  Shame,  when  fhe  ftood  at  his  Feet,  weeping^^^/W 
h'lm^  as  not  being  fit  to  appear  before  his  Face,  and  wafhed  his  Feet 
with  her  Tears. 

One  Reafon  why  gracious  Affedions  are  attended  with  this  Ten- 
derneis  of  Spirit  which  has  been  fpokcn  oF,is  that  true  Grace  tends  to 
promote  Conviftions  of  Confcience.  Perfons  are  wont  to  have  Con- 
vijftions  of  Confcience  before  they  have  anyGrace  :  And  if  afterwards 
they  are  truly  converted,  and  have  true  Repentance,  and  Joy,  and 
Peace  in  Believing  ;  this  has  a  Tendency  to  put  an  End  toTerrcrs,  but 
has  no  Tendency  to  put  an  End  to  ConviSilons  of  Sitj,  but  to  incrcafe 
them. It  don't  ftupify  aJVLan'sConfcience  ;  but  makes  it  more  fenfible, 
more  eafily  and  thoroughly  discerning  the  Sinfulnefs  of  that-  which  is 
fmful,  and  receiving  a  greater  Convidlion  of  the  heinous  and  dreadful 
Nature  of  Sin,  fufceptrve  of  a  quicker  and  deeper  Senfe  of  it,  and 
mare  convinced  of  his  own  Sinfulness,  and  Wickednefs  of  his  Heart ; 
and  confequcntly  it  has  a  Tendency  to  make  him  more  jealous  of  his 
Heart.  Grace  tends  to  give  the  Soul  a  further  and  better  ConviSilon 
of  the  fame  Things  concerning  Sin,  that  it  Was  convinced  of  under  a 
legal  Work  of  tlie  Spirit  of  God  ;  viz.  It's  great  Contrariety  to  the 
VVill  and  Law  and  Honour  of  God,  the  Greatnefs  of  God's  Hatred 
of  it,  and  Difplcafurc  againft  it,  and  the  dreadful  Punifliment  it  ex- 
pofes  to  and  deferves.  And  not  only  fo,  but  rt  convinces  the  Soul  of 
fome  thing  further  concerning  Sin,  that  it  faw  nothing  of,  while  only 

inder  legal  Convi^ions  ;  and  that  is  the  infinitely  hateful  Nature  of 
Sin,  and  it's  Dreadfulnefs  upon  that  Account.  And  this  makes  the 
Heart  tender  with  Refpe6l  to  Sin  ;  like  David's  Heart,  that  fmote 
him,  when  he  had  cut  o^  Saurs  Skirt.  The  Heart  of  a  true  Penitent 
i>t  like  a  burnt  Child,  that  dreads  the  Fire.  Whereas  on  the  Contra- 
rv,  he  that  has  had  a  counterfeit  Repentance,  and  falfc  Comforts  and 
Joys,  is  Hke  Iron  that  has  been  fuddenly  heat  and  quenched  ;  it  be- 
comes much  harder  than  before.  A  falfe  Converfion  puts  an  End  to 
Convictions  of  Confcience  ;  and  fo  either  takes  away,  or  much  di- 
minilhes  that  Confcientioufnefs,  which  was  manifcfted  under  a  Work 
of  the  Law. 

All  gracious  Afi:e£lions  have  a  Tendency  to  promote  this  chriftian 

l^cndernefs  of  Heart,  that  has  been  fpoken  of:  Not  only  a  godly 
Sorrow  ;  but  alf)  a  gracious  Joy  ;  Plal.  2.  ii.  '  Serve  the  Lord 
with  Fear,  and  rejoice  with  7>embllng.*  As  alfo  a  gracious  Hope  ; 
Pfal.  3^.  18.  '  Behold  the  Eye  of  the  Lord  is  upon  them  that  fear 
him,  upon  theni  that  hope  in  his  Mercy.'  And  Pfal.  147.  11.  '  The 
Lord  tikcth  Pleafurc  in  them  ihit  fear  him,  and  in  them  th:it  hope  in 
his  Mercy'.  Yea  the  mod  confident  and  afi'urcd  Hope,  that  is  truly 
gracious,  has  this  Tendency. '  Tlie  higher  an  holy  Hope  is  raifed, 
ihe  mare  there  h  of  this  chriftirai  Twndcrntfj.     Th^  banilhirg  of  a 

ft  r  vile 


Part  III.  of  gracious  AffeBiom.  249 

fervile  Fear,  by  a  holy  Aflurance,  is  attended  with  a  proportionable 
Incrcafc  of  a  reverential  Fear.  The  diminifhing  of  the  Fear  of  the 
Fruits  of  God's  Difplcafure  in  future  Funifliment,  is  attended  with  a 
proportionable  Increafe  of  Fear  of  his  Difplcafure  it  fclf:  The  dimi- 
nifhing of  the  Fear  of  Hell,  with  an  Increafe  of  theFear  of  Sin.  The 
vanifhing  of  Jealoufies  ofthe  Perfon's  State,  is  attended  with  a  pro- 
portionable Increafe  of  Jealoufy  of  his  Heart,  in  a  Diftruft  of  it's 
Strength,  Wifdoin,  Stability,  Faithfulncfs,  ^V.  The  Icfs  apt  he  is 
to  be  afraid  of  natural  Evil,  having  '  his  Heart  hxcd  trulting  in  (jod, 
and  fo,  not  afraid  of  evil  Tidings  ;'  the  more  ap^  is  he  to  be  alarmed 
with  the  Appearance  of  moral  Evil,  or  the  Evil  of  Sin.  As  he  has 
more  holyBoldnefs,fo  he  has  lefb  ofSelf-Ccnfid£nce,and  a  forward  aflu- 
ming  Ijoldnefs,  and  more  Modeft)-.  As  he  is  more  fure  than  others 
of  Deliverance  fromHell,  fo  he  has  more  of  aSenfe  of  theDefert  of  ir. 
He  is  lefs  apt  than  others  to  be  fliakcn  in  Faith  ;  but  more  apt  than  o- 
thers  to  be  moved  with  folemnWainings,  and  v/ithGod's  Frowns,  and 
with  the  Calamities  of  others.  He  has  the  firmefl  Comfort,  but  the 
fofteft  Heart:  Richer 'than  others,  but  pooreft  of  all  in  Spirit  :  The 
talleft  &  ftrongeit  Saintjbut  the  leaft  ^  tenderellChild  amongft  thcin. 

X.  Another  Thing  wherein  thofc  Afl-"e6^ions  that  are  truly  graciots 
and  holy,  differ  from  thofe  that  are  falfe,  is  beautiful  S^mmeiry  cr.d 
Proportion. 

Not  that  the  Sympietry  of  the  Vertues,  and  gracious  Affections  of 
the  Saints,  m  this  Lite,  is  perfccSl  :  It  oftentimes,  fs  in  many  Things 
defective,  thro' -the  Imperfe6tion  of  Grace,  for  want  of  proper  In- 
ftruclions,  through  Errors  in  Judgment,  or  fome  particular  Unhr.pp'- 
nefs  of  natural  I'emper,  or  Dcfedls  in  Education,  and  many  other 
Di  fad  vantages  that  might  be  mentioned.  But  yet  there  is,  in  no  wife, 
that  monft rous  Difpropurtion  in  grucijus  AfFedtions,  and  the  various 
Parts  of  true  Religion  in  the  Saints,  that  is  very  commonly  to  be  ob- 
ferved,  in  the  falfe  Religion,  and  counterfeit  Graces  of  Hypocrit... 

In  the  truly  holy  AfFe(5lions  of  the  Saints  is  found  that  Proportion, 
which  is  the  naturatConfequence  of  the  Univerfality  of  their  Sanclifi- 
cation  They  have  the  whole  Image  of  Chrift  upon  them  :  They 
have  '  put  off  the  old  Alan,  and  have  put  on  the  new  Man'  entire  in 
all  his  Parts  and  Members.  <  It  ha'h  plcafed  the  P'ather  that  In 
Chrilt  all  Fulnefs  fli^ild  dwell  :'  there  is  in  him  cverv  Grace  ;  «  Ho 
is  full  of  Grace  nnd  Trutli  !  And  fhey  that  arc  Chrift's,  do  '  of  his 
Fullnefs  receive,  and  Grace  for  Grace  ;'  {J^hn  i.  14,  16.)  i.  e. 
there  is  cveryGrace  in  them,  wlilch  is  inChnft  :  *  Grace  forGrace  ;' 
that  is,  Grace  anfwerablc  toGricc  :  There  is  no  Grace  in  Chrifl,  but 
there  is  it's  Im.;ge  in  Believer'^  to  anfwer  it  :  The  Image  is  a  true 
Image  ;  and  there  h  fometbing  jf  the  fame  beautiful  Proportion  \n  the 
Image,  which  is  in  the  Original  3  there  is  Feature  for  Feature',  a/id 

Member 


250  •    ^f^^'  tenth  Sign  Part  III. 

Member  for  Member.  There  is  Symmetry  snd  Beauty  in  God's 
VVorkmanfhip.  The  natural  Body,  which  God  hath  made  confifts 
of  many  Members  ;  and  all  are  in  a  beautiful  Proportion  :  So  it  is 
in  the  new  Man,  confifting  of  various  Graces  and  Affections.  The 
Body  of  one  that  was  born  a  perfedl^Child,  may  fail  of  exa6t  Propor- 
tion through  Diftemper,  and  the  Weaknefs  and  Wounds  of  fome  of 
it's  Members  ;  yet  the  J^ifproportion  is  in  no  Mcafure  like  that  of 
thofe  that  are  born  Monftcrs. 

It  is  with  Hypocrites,  as  it  was  with  Ephrolm  of  old,  at  a  Time 
when  God  greatly  complains  of  their  Hjpocrify;  Hof.  7.  '  E- 
phraim  is  a  Cake  not  turnaJ,'  half  roafted  and  half  raw  :  There  is 
commonly  no  Manner  of  Uniformity  in  their  AfFedions. 

There  is  in  many  of  them  a  great  Partiality,  with  Regard  to  the 
feveral  Kinds  of  religious  AfFedions :  Great  AfFedtions  in  fome 
Things,  and  no  manner  of  Proportion  in  others.  An  holy  Hope  and 
holy  Fear  go  together  in  the  Saints,  as  has  been  obferved  from  PJal. 
33.  18.  and  147.  IT.  But  in  fome  of  thefe  is  the  m-^ft  confident 
Hope,  while  they  are  void  of  Reverence,  Self-jealoufy  and  Caution, 
and  to  a  great  Degree  caft  off"  Fear.  In  the  Saints,  Joy  and  holy 
Fear  go  together,  tho'  the  Joy  be  never  fo  great  ;  as  it  was  witii  the 
Difciples,  in  that  joyful  Morning  of  Chrift's  Refurre6lion,  Matth. 
28.  8.  '  And  they  departed  quickly  from  the  Sepulchre,  with  Fear 
and  GREAT  Joy.  f  But  many  of  thefe  rejoyce  without  trembling: 
Their  Joy  is  of  that  Sort,  that  is  truly  oppofite  to  godly  Fear. 

But  particularly,  one  great  Difference  between-  Saints  and  Hypo- 
crites is  this,  that  the  Joy  and  Comfort  of  the  Former  is  attended 
with  godly  Sorrow  and  Mourning  for  Sin.  They  have  not  only  Sor- 
row to  prepare  *cm  for  their  firft  Comfort,  but  after  they  are  com- 
forted, and  their  Joy  eftablifhed.  As  it  is  foretold  of  the  Church  of 
God,  that  tliey  (hould  mourn  and  loath  thcmfelves  for  their  Sins,  after 
they  were  returned  from  the  Captivity,  and  were  fettled  in  the  Land 
of  Carman^  the  Land  of  Reff,  and  the  Land  that  flows  with  Milk 
and  Honey,  Ezek.  20.  42,  43.  '  And  ye  fhall  know  that  I  am  the 
Lord,  when  I  (hall  bring  you  into  the  Land  of  Ifrael^  into  the  Coun- 
try for  the  which  I  lifted  up  mine  Hand,  to  give  it  to  your  Fathers. 
And  there  fhall  ye  remember  your  Ways,  and  all  your  Doings,  where- 
in ye  have  been  defiled  ;  and  ye  fhall  loath  yourfelves  in  your  own 


'•  Renewed  Care  and  Diligence  follows  the  Sealings  of  the  Spirit. 
^'  Now  h  the  Soul  at  the  Foot  of  Chrlff,  as  Mary  was  at  the 
*f  Scpukhrc,  iv'ith  Fear  and  great  Joy,  He  that  travels  the 
<f  Road  with  a  rich  TVcafure  about  him,  is  afraid  of  a  Thief 
*'  in  every  Hufh  '^  FlavcVs  Sacramental  Meditation?, 
Medi,  4. 

Sight, 


Part  III.  of  gracious  AffcEliom,  ?-j 

Sight,  for  all  your  Evils  that  ye  have  committed.'  As  alfo  in  Ezek. 
1 6.  6i,  62,  63.  A  time  Saint  is  like  a  little  Child  in  this  Rcfpect ; 
he  never  had  any  godly  Sorrovi^  before  he  was  born  again  ;  but  fincc 
has  it  often  in  exercife  :  As  a  little  Child,  before  it  is  born,  and  while 
it  remains  in  Darknefs,  never  cries  ;  but  as  foon  as  ever  it  fees  the 
Light,  it  begins  to  cry  ;  and  .thenceforward  is  often  crying.  Altho' 
Chrifl  hath  born  our  Griefs,  and  carried  our  Sorrows,  fo  that  we  arc 
freed  from  the  Sorrow  of  Putiijhmcnt^  and  may  now  fweetly  (q^^  upon 
the  Comforts  Chrift  hath  purchafed  for  us  j  yet  that  hinders  not  but 
that  our  feeding  on  thefe  Comforts  fhould  be  attended  with  the  Scr- 
row  of  Rfpenta7icc.  As  of  old,  the  Children  of  Ijrael  were  command- 
ed, evermore  to  feed  upon  the  pafchal  Lamb,  with    bitter  Herbs,   f 

True 


*'  If  Repentance  accompanies  Faith,  'tis  no  Prefumption  to  hc- 

*'  lieve.     Many  know  the  Sin  ;    and  hertce  believe  in  Chriil^, 

*'  truft  in  Chrift  ;  and  there  is  an    End  of  their  Faith.     But 

*«  what  ConfeiTion  and   Sorrow  for  Sin  ?   What  more  Love  to 

*'  Chrift  follows  this  Faith  ?  Truly  none.     Nay,  their  P'aith  is 

«'  the  Caufe  why  they  have  none.     For  they  think,  if  I  truft  in 

*'  Chrift  to  forgive  me,   he  will  do  it  ;  and  there   is  an  End  of 

"  the  Bufmefs.     Verily  this  Hedge- Faith,  this  Bramblc-P'aith, 

«'  that  catches  hold  on  Chrift,  and   pricks  and  fcratches  Chrift, 

•'  by  more  Impenitency,  more  Contempt  of  him,  is  meer  Pre- 

**  fumption  ;  which  fhall  one  Day  be  burnt  up  and   dcftroycd 

<'  by   the  Fire  of  God's  Jealoufy.     Fie  upon   that  Faith,    that 

»*  ferves  only  to  keep  a  Man  from   being  tormented  before  his 

<'  Time  I  Your  Sins  would  be  your  Sorrows,    but  that  your 

<«  Faith  quiets  you.     But  if  Faith  be  accompanied  with  Repen- 

*«  tance.  Mourning  for  Sin,  more  Eftecm  of  God's  Grace  in 

«'  Chrift;  fo  that   nothing   breaks   thy  Heart  more  than    the 

«'  Thoughts  of  Chrift's  unchangeable  Love  to  one  fo  vile,  and 

*'  this  Love  makes  thee  love  much,  and  love  him  the  more  ;  as 

"  thy  Sin  increafeth,  fo  thou  defireft  thy  Love's  Increafe  ;  and 

«'  now  the  Stream  of  thy  Thoughts  run,   how  thou  mayft  live 

"  to  him  that  died  for  thee  :  This   was  Mary's  Faith,  who  fat 

*'  atChrift's  Feet  weeping,  waftiing  them  with  her  Tears,  and 

•«  loving  much,  bccaufe  much  was  forgiven."     Sh^pard'iSourd 

"  Believer,  p.   128,   I2g. 

You  (hall  know  godly  Sorrow   (  fays  Dr.  Prejloi:^    in  his  Dif- 

"  courfe  on  Paid\  Converfion  )  by  the  Continuance  of  it  :    It 

*'  is  conftant  ;     but  worldly  Sorrow   is   but  a    PalTion  of  tlic 

»'  Mind;   it  changes,   it  lafts  not.      Tho'    for  the   prcfent   it 

'«  may  be  violent  and  Urgre,  and  work  much  outwardly;  yet 

it 


252  The  tenth  Sign  P ar t  III. 

True  Saints  are  fpoken  of  in  Scripture,  not  only  as  thofe  that  have 
mourn'd  for  Sin,  but  as  thofc  that  do  mourn,  whofe  Manner  it  isftill 
to  mourn;  Matth.  5.4.  '  Blcflcd  are  they  that  mourn, for  they  (hall 
be  comforted.' 

Not  only  is  there  often  in  Hypocrites,  an  eflcntial  Deficiency,  as 
to  the  various  Kinds  of  religious  Affet^ior.s  ;  but  alfo  a  ftrange  Parti- 
ahty  and  Difproportion,  in  the  fame  Affections,  with  Regard  to  diffe- 
rent Objedts. 

Thus  as  to  the  Affedion  of  Lcvc^  fomc  make  high  Pretences,  and  a 
great  Shew  of  Love  to  God  and  Chrifi^,  and  it  may  be  have  been 
greatly  affe£ted  with  what  they  have  heard  or  thought  concerning 
them  :  But  they  han't  a  Spirit  of  Love  and  Benevolence  towards 
Men,  but  are  difpofed  to  Contention,  Envy,  Revenge,  and  Evil-fpea- 
king  ;  and  will,  it  may  be,  fuffer  an  old  Grudge  to  reft  in  their  60- 
foms  towards  a  Neighbour,  for  feven  Years  together,  if  not  twice  fe- 
vcn  Years  ;  living  in  real  Ill-will  and  Bitternefs  of  Spirit  towards 
liim  :  And  it  may  be  in  their  Dealing?  with  their  Neighbours,  are 
not  very  ftri<St  and  confcientious  in  observing  the  Rule  of  doing  to  o- 
ihersy  as  they  would  that  they  fljould  do  to  them  :  i  John  4.  20.  If  a 
Alan  fay ^  I  love  Gody  and  hateth  his  Brother^  he  is  a  Liar  :  For  he  that 
loveth  not  his  Brother^  zvho?n  he  hath  feen^  how  can  he  love  God  whom  he 
hath  not  feen  ?  And  on  the  other  Hand,  there  are  others,  that  appear 
as  if  they  had  a  great  deal  of  Benevolence  to  Men,  are  very  good  na- 
tur'd  and  generous  in  their  Way  ;  but  have  no  Love  to  God. 

And  as  to  Love  to  Men,  there  are  fome  that  have  flowing  Affec- 
tions to  fome  ;  but  their  Love  is  far  from  being  of  fo  extenfive   and 


^'  it  comes  but  by  Fits,  and  continues  not  :  like  a  Land  Flood, 
"  which  violently,  for  the  prefent,  overflows  the  Banks  ;  but  it 
"  will  away  again  ;  it  is  not  noways  thus.  But  godlv  Sorrow  is 
*'  like  a  Spring,  that  ftill  keeps  his  Running  both  Winter  and 
*'  Summer,  Wet  and  Dry,  in  Heat  and  Cold,  early  and  late. 
*'  So  this  godly  Sorrow  is  the  fame  in  a  regenerate  Man  ftill  ; 
''  take  him  when  you  will,  he  is  ftill  forrowing  for  Sin.  This 
^«  godly  Sorrow  ftands  like  the  Centre  of  the  Earth,  which 
/•'  removes  not,  but  ftill  remains.'' 

lam  perfwadcd,  many  a  Man's  Heart  is  kept  from  break- 
•-'  ing  and  mourning,  becaufe  of  this.  He  faith  (  it  n)ay  be  ) 
*••  that  he  \%  a  vile  Sinner  ;  but  I  truft  in  Chrift,  oV.  If  they 
"  do  go  to  Chrift  to  deftroy  their  Sin,  this  makes  'em  more  fe- 
'*  cure  \w  their  Sin.  l^'or  (  fay  they  )  J  cannot  help  it,  and 
'*  Chrift  muft  do  all.  Whereas  Faith  makes  the  Soul  mourn 
*^  after  the  Lord  the  more.''  ^hep.  Parable  of  the  ten  Virgins, 
7^art  \\,  p.   168. 

univerfal 


Part  III.  of  gracious  AfeElkm,  253 

univerfal  a  Nature,  as  a  truly  chriftian  Love  is.  They  arc  full  of  dear 
AfFcdtions  to  foms,  and  full  of  Bitternefs  towards  others.  They  arc 
knit  to  their  own  Party,  them  that  approve  of  'em,  love  'em  and  ad- 
mire 'cm  J  but  are  fierce  againlt  thofc  that  oppofe  and  diflike  'cm. 
Matth.   5.   4.5,  46.   Be  like  your  Father  whiih   is  in    Heaven:   For  he 

maketh  his  Sun  to  rife  on  the  Evil  and  on  the  Good. For  if  ye  love  them 

which  love  you^  what  Reward  have  ye  ?  Do  not  even  the  Publicans  the 
fame  ?  Some  fhew  a  great  Aftcdlion  to  theirNighbours,  and  pretend 
to  be  raviflied  with  the  Company  of  the  Cliildren  of  God  abroad  ;  and 
at  the  Time  Time  are  uncomfortable  and  churlifh  towards  iheir  Wives 
and  other  near  Relatl.ms  at  Home^  and  arc  very  negligent  of  rehtive 
Duties.  And  as  to  the  great  Love  to  Sinners  and  (3ppofcrs  of  Religi- 
on, and  the  great  Concern  for  their  Souls,  that  there  is  an  Appearance 
of  in  fome,  even  to  extreme  Diftrefs  and  Agony,  fingiirg  out  a  par- 
ticular Perfon,  from  among  a  Multitude,  for  it's  Obje6l,  there  bein;^ 
at  the  fame  Time  no  general  CompafTion  to  Sinners,  that  are  in  equal- 
ly miferableCircuinltanccs,  but  what  is  in  a  monlhousDifprop'^rtion  ; 
this  feems  not  to  be  of -he  Nature  of  a  gracious  AfF.6tion.  Not  that 
I  fuppofe  it  to  be  at  all  (trange,  that  Pity  to  the  peri(hing  Souls  of  Sin- 
ners fhould  be  to  a  Decree  of  Agonv,  if  other  Things  are  anfwera- 
ble  ;  or  that  a  truly  gracious  Comp^fTion  to  Souls  (hould  be  exeicifed 
much  more  to  fome  Perfons  than  others  that  are  equally  miferable,  e- 
fpeciallv  on  fome  particular  Occafions  :  There  may  manyThings  hap- 
pen to  fix  the  Mind,  and  affedl  the  Heart,  with  Refpe(5l  to  a  particu- 
lar Perfon,  at  fuch  a  Juncture  ;  and  without  Doubt  fome  Saints  have 
been  in  great  Dilirefs  for  the  Souls  of  particular  Perfons,  fo  as  to  be 
as  it  were  in  Travail  lor  them  :  But  when  Perfons  appear,  at  particu- 
lar Times,  in  wracking  Agonies  for  the  Soul  of  (ome  lingle  Perfon, 
far  beyond  what  has  been  ufually  heard  or  read  of  in  eminent  Saints, 
but  appear  to  be  Perfons  that  ii.iVe  i  Spirit  of  meek  and  fervent  Love, 
Charity,  and  Compallion  to  Mankind  in  general,  in  a  far  lefs  Degree 
than  ihey  ;  1  fay,  fuch  Agonies  arc  greatlv  to  be  fufpeded,  for  Rea- 
fons  already  given  ;  z^/z.  That  the  Spirit  of  God  is  wont  to  give 
Graces  and  gracious  AfFedtions  in  a  beautiful  Symmetry  and  Pro- 
portion. 

And  as  there  is  a  monftrousDifproportion  in  theLove  of  fomcjin  it's 
Exercifes  towards  diff.rentPerfons,  fo  there  is  in  their  feeming  Excr- 
cifes  of  Love  towards  the  famr-  Perfons.  Some  Men  fliew  a  Love  to 
others  as  to  their  outward  M  :n,  they  are  liberal  of  their  worldly  Sub- 
ftance,  and  often  g.'ve  to  the  Poor ;  but  have  no  Love  to,  or  Concern 
for  the  Souls  of  VI en.  O'.hers  pretend  a  great  Love  to  Men's  Souls, 
that  are  not  comp  ifHon-^rc  and  charicablo  to^vards  their  Bodies.  The 
making  a  greut  Shew  o*  Love,  Pity,  and  Diihefs  for  Souls,  cofJs 
'em  nothing  ;  but  in  order  to  fli-:w  Mercy  to  Men's  Bodies,  they 
mull  pirt  with  Money  out  of  theii  Pockets.     But  a  true  chnftian 

Love 


254  ^Tz&^f  tenth  Sign  Part  III. 

Love  to  our  Brethren,  extends  both  to  their  Souls  and  Bodies.  And 
herein  is  like  the  Love  and  Compaflion  of  Jefus  Chrift.  He  (hewed 
Mercy  to  Men's  Souls,  by  labouring  for  them  in  preaching  the  Gof- 
p-^1  to  *em  ;  and  (hewed  Mercy  to  their  Bodies,  in  going  about  doing 
G\)od,  healing  all  Manner  of  Sicknefs  and  Difeafes  among  the  People. 
We  have  a  remarkable  Inftance  of  Chriit's  having  Compaflion  at  once 
both  to  Men's  Souls  and  Bodies,  and  fhewing  CompafTion  by  feeding 
both,  in  Mark  6.  34,  &c.  Jnd  Je/us^  when  he  came  outy  Jaw  much 
Peopley  and  zuas  moved  with  CompaJJlon  towards  ihem  ;  hecaufe  they  were 
as  Sheep  not  having  a  Shepherd  :  And  he  began  to  teach  ihem  manyThings, 
Kere  was  his  Compaflion  to  their  Souls.  And  in  the  Sequel,  we 
have  an  Account  of  his  CompafTion  to  their  Bodies,  becaufe  they  had 
been  a  long  While  having  nothing  to  eat :  He  fed  five  thoufand  of  'em 
with  five  Loaves  and  two  Fifties.  And  if  theCompaflion  of  profeffing 
Chriftians  towards  others  don't  work  in  the  fame  Ways,  it  is  a  Sign 
that  it  is  no  true  chriftian  Compaflion. 

And  furthermore,  'tis  a  Sign  that  AfFe6lions  are  not  of  the  right 
Sort,  if  Perfons  fecm  to  be  much  afFe£led  with  the  bad  Qualities  of 
their  Fellow-Chriftians,  as  the  Coldnefs  and  LifeleiTnefs  of  other 
Saints,  but  are  in  no  Proportion  affected  with  their  own  Defedls  and 
Corruptions.  A  true  Chriftian  may  be  affected  with  the  Coldnefs  and 
Unfavourincfs  of  other  Saints,  and  may  mourn  much  over  it.  But  at 
the  fame  Time  he  is  not  fo  apt  to  be  afFe£led  with  the  Badnefs  of  any 
Body's  Heart,  as  his  own.  This  is  moft  in  his  Uiew  :  This  he  is  moft 
quick-fighted  to  difcern  :  This  he  fees  moft  of  the  Aggravations  of, 
and  is  moft  ready  to  cry  out  of.  And  a  lefTer  Degree  of  Vertue 
will  bring  him  to  pity  himfelf,  and  be  concerned  at  his  own  Calami- 
ties, than  rightly  to  be  afFefted  with  others  Calamities.  And  if  Men 
han't  attain'd  to  the  Lefs,  we  may  determine  they  never  attain'd  to 
the  Greater. 

And  here  by  the  Way,  I  would  obferve,  that  it  may  be  laid  down 
as  a  general  Rule,  That  if  Perfons  pretend  that  they  come  to  high 
Attainments  in  Religion,  but  have  never  yet  arrived  to  the  lefler  At- 
tainments, 'tis  a  Sign  of  a  vain  Pretence.  As  if  Perfons  pretend  that 
thev  have  got  beyond  meer Morality y  to  live  a  fpiritual  and  divineLiic  ; 
but  really  han't  come  to  be  fo  much  as  moral  Perfons.  Or  pretend 
to  be  greatly  aft'cdted  with  theWickednefs  of  theirHearts,  and  are  not 
affedted  with  the  palpable  Violations  of  God's  Commands  in  their 
Practice,  which  is  a  lefler  Attainment.  Or  if  they  pretend  to  be 
brought  to  be  even  willing  to  be  damned  for  the  Glory  of  God,  but 
have  no  Forwardnefs  to  fufFer  a  little  in  their  Eftatcs  and  Names  and 
worldly  Convenience,  for  the  fake  of  their  Duty.  Or  pretend  that 
they  are  not  afraid  to  venture  their  Souls  upon  Chrift,  and  commit 
their  All  to  God,  trufting  to  his  bare  Word,  and  the  Faithfulnefs  of 
i  Promifes,  for  their  eternal  Welfare  j  but  at  the  fame  Time,  han't 

Confidence 


Part  III.  of  gracious  ytffc&ions,  255 

Confidence  enough  in  God,  to  dare  to  truft  him  with  a  little  of  their 
Eftates,  beftow«d  to  pious  and  charitable  Ufes  :  I  fay,  when  it  is  thus 
with  Perfons,  their  Pretences  arc  manifeftly  vain.  He  that  is  in  a 
Journey,  and  imagines  he  has  got  far  beyond  fuch  a  Place  in  his 
Road,  and  never  yet  came  to  it,  mult  be  miftakcn  ;  and  he  is  not  )ct 
arrived  to  the  Top  of  the  Hill,  that  never  yet  got  half-way  thither. 
But  this  by  the  Way. 

The  fame  that  has  been  obferved  of  the  AfFeition  of  Love,  is  alfo 
to  be  obferved  oi other  religious AfFedlions.  Thofc  that  arc  true,  ex- 
tend in  fomc  Proportion,  to  the  various  Things  that  arc  their  due  and 
proper  Objects :  But  when  they  are  falfe,  are  commonly  ftrangcly 
difproportionate.  So  it  is  with  religiousZ)^;rfj  and  Longings :  Thefc 
in  the  Saints,  are  to  thofe  Things  that  are  fpiritual  and  excellent  in 
general,  and  that  in  fome  Proporti  to  their  Excellency,  Importance 
or  Nect-flity,  or  their  near  Concern  in  them  :  But  in  falfe  Longings, 
*tis  often  tar  otherwife.  They  will  ftrangely  run,  with  an  impatient 
Vehemence,  after  fomething  of  Lfs  Importance,  when  other  Thirvis 
of  greater  Importance  are  neglected.  Thus  for  Inftance,  Some  Per- 
fons, from  Time  to  Time,  arc  attended  with  a  vehement  Inclination, 
and  unaccountably  violent  Preflure,  to  declare  to  others  what  they 
experience,  and  to  exhort  others  ;  when  t^.re  is  at  the  fame  Time, 
no  Inclination,  in  any  Meafure  equal  to  it,  to  other  Things,  that  true 
Chriftianity  has  as  great,  yea,  a  greater  Tendency  to  ;  as  the  pour- 
ing out  the  Soul  before  God  in  fecret  earnelt  Prayer  and  Praifc  to 
him,  and  more  Conformity  to  him,  and  living  more  to  his  Glory,  ^V. 
We  read  in  Scripture  of  Groanings  that  cannot  be  uttered,  and  Scul- 
break'ingi for  the  Longing  it  hath,  and  Longings,  ThirJIingSy  h  Pantings, 
much  more  frequently  to  thefe  latter  Things,  than  the  former. 

And  fo  as  to  Hatred  2^1x6.  Zeal ',  when  thcfe  are  from  right  Princi- 
ples, they  are  againft  Sin  in  general,  in  fome  Proportion  to  the  De- 
gree of  Sinfulnefs  ;  Pfal.  119.  104.  I  hate  every  falfe  'I'ay,  So  Ver. 
128.  But  a  falfe  Hatred  and  Zeal  againft  Sin,  is  againft  fome  par- 
ticular Sin  only.  Thus  fome  feem  to  be  very  ztalous  againft  Pro- 
phanenefs,  and  Pride  in  Apparel,  who  themfelves  are  notorious  for 
Coveteoufnefs,  Clofenefs,  and  it  may  be  Backbiting,  Envy  towards 
Superiours,  Turbulency  of  Spirit  towards  Rulers,  and  rooted  Ill-will 
to  them  that  have  injured  them.  Falfe  Zeal  is  againft  the  Sins  of  o- 
thers,  while  Men  have  no  Zeal  againft  their  own  Sins.  But  he  that 
has  trueZeal,  exercifes  it  chiefly  againft  his  own  Sins  :  Th.>'  he  fhcws 
alfo  a  properZeal  againft  prevailing  and  dangerous  Iniquity  in  others. 
And  fome  pretend  to  have  a  great  Abhorrence  of  their  own  Sins  of 
Heart,  and  cry  out  much  of  their  inward  Corruption  j  and  yet  make 
light  of  Sins  in  Pradlice,  and  feem  to  commit  them  without  much 
Reftraint  or  Rcmorfe  3^  tho*  thefe  imply  Sin,  both  in  Heart  and 
Life. 

As 


256  The  tenth  Sign  Part.  Ill, 

As  there  is  a  much  greater  Difproportion  in  the  Exercifes  of  falfc 
AfFe(Slions,  than  of  true,  as  to  different  Objects ;  fo  there  is  alfo,  as 
to  different  Times.  For  ahho'  true  Chriftians  are  not  always  aUke  ; 
yea,  there  is  very  great  Difference,  at  different  Times,  and  the  heft 
have  Reafon  to  be  greatly  afhamed  of  their  Unfteadinefs  ;  yet  there  is 
in  no  wife  that  Inftability  and  Inconftancy  in  the  Hearts  of  thofe  who 
are  true  Firg'ms^  that  follow  the  Lamh  whiiherfoever  he  gceih  ^vjh\ch  is  in 
falfe- hearted Profeffors. The  righteousMan  is  truly  faid  to  be  one  whofe 
Heart  is  fixed  ^  trullivg  in  Gcd^  {  Pfal.  112.  7.  )  and  to  have  his  Heart 
ejlablified  with  Grace  ^  (  Heh.  13.  9.  )  and  to  hold  on  his  IP  ay.  Job 
17.  9.  The  Righteous  fimll  hold  on  his  '/<  ay^  and  he  that  hath  clean  Hands 
Jhall  wax  ftrdiiger  andflronger.  'Tis  fpoken  of  as  a  Note  of  the  Hy- 
pocrify  of  the  jewifh  Church,  that  they  «;^r^  as  a  fwift  Dromedary^ 
traverfing  her  H  ays. 

If  therefore  Perfons  are  religious  only  by  Fits  and  Starts  ;  if  they 
now  and  then  feem  to  be  raifed  up  to  the  Clouds  in  their  Affections, 
and  then  fuddenly  fall  down  again,  loofe  all,  and  become  quite  care- 
lefs  and  carnal,  and  this  is  their  Manner  of  carrying  on  Religion  ;  if 
they  appear  greatly  moved,  and  mightily  engaged  in  Religion,  only  in 
extraordinary  Seafons,  in  the  Time  of  a  remarkable  Out-po'iring  of 
the  Spirit,  or  other  uncommon  Difpenfation  of  Providence,  or  upon 
the  real  orfuppofed  Receipt  offome  great  Meicy,  when  they  have  re- 
ceived fome  extraordinary  temporal  Mercy,  or  fuppofe  that  they  are 
newly  converted,  or  have  lately  had  what  they  call  a  great  Difcovcry  ; 
but  quickly  return  to  fuch  a  Frame,  that  their  Hearts  are  chiefly  up- 
on other  Things,  and  the  prevailing  Bent  of  their  Hearts  and  Stream 
of  their  Affedlions  is  ordinarily  towards  the  Things  of  this  World  ; 
when  they  are  like  the  Children  oHfrael  in  the  Wilderncfs,  who  had 
their  Affedlions  highly  raifed  by  what  God  had  done  for  'em  at  the 
Red  Sea,  and  fang  his  Praife,  and  foon  fell  a  luffing  after  the  Flefh- 
Pots  oi  Egypt ^  but  then  again  when  they  came  to  Mount  Sinai,  and 
faw  the  great  Manifeflations  God  made  of  himfelf  there,  fecm'd  to 
be  greatly  engaged  again,  and  mighty  forward  to  enter  into  Covenant 
with  God,  faying.  Ml  thai  the  Lord  hath  fpoken  will  we  do,  end  be  obe- 
dient, but  then  quickly  made  'em  a  golden  Calf ;  1  fay,  xvhen  it  is 
thus  with  Perfons,  'tis  a  Sign  of  the  Unfoundnefs  of  Affeftions.  f 

They 


Dr.  Owen  (  on  the  Spirit,  Book  III.  Chap.  ii.  §  18.  )  fpeak- 
ingofacommon  Work  of  the  Spirit,  fays,  '»  This  Work  o- 
"  peratcs  greatly  on  the  Affc-aions  :  we  have  given  Inflances, 
•'  in  Fear,  Sorrow,  Joy,  and  Delight,  about  fpiritual  Things, 
"  that  are  ftirred  up  and  aftcd  therebv  :  But  yet  it  comes  fhort 
«'  intwo  Thin'^s,  of  a  thorough  Work  upon  the  Affe^ions 
^  «'  themfelves. 


Part  III.  ef  gracious  Aff'e&io?is.  257 

They  are  like  theWatcrs  in  theTime  of  aShowcr  of  Rain,  which  dur- 
ing the  Shower,  and  a  little  after,  run  like  a  Brook,  and  flow  abun- 
dantly ;  but  are  prefently  quite  dry  :  And  when  another  Shower 
comes,  then  they  will  flow  again.  Whereas  a  true  Saint  is  like  a 
Stream  from  a  living  Spring  ;  which  tho*  it  may  be  greatly  increafed 
by  a  Shower  of  Rain,  and  diminifhed  in  Tiqie  of  Drought  ;  yet  con- 
ftantly  runs :  (  John  4.  14.  The  Hater  that  IJIwll give  him.fi.all  he  in 
him^  a  Well  of  i'laier  Jpringing  up^  &c.  )  or  like  a  Tree  planted  by 
fuch  a  Stream,  that  has  a  conftant  Supply  at  the  Root,  and  is  alwa}s 

green, 


"  themfclves.     For    j//,  It  doth  not /a- them.     And  2^/v,  It 

''  doth  not/// them.      i.  It  is  required    that  our  Afl^cdions  be 

«<  fixed  on  heavenly   and  fpiritual  Things  :    And   true    Grace 

»«  willeft:eait;   Col.   3.    i,   2.   If  ye  be  rifen  with  Chrift,  feek 

»'  thofe  Things   which  are  above ^    where  Chrift  fitteth  on    the   right 

»*  Hand  of  Gcd.       Set  your  Affe£liom  en   Things   above.      The 

*'  Joys,  the  Fears,  the  Hopes,  the  Sorrows,  with  Reference  un- 

"  to  fpiritual  and  eternal  Things,  which  theWork  before-men- 

"  tioned  doth  produce,   are  evanid,    uncertain,    unftable,    not 

"  only  as  to  the  Degrees,   but  as  to  the  very  Being  of  them. 

««  Sometimes  they  are  as  a  River  ready  to  overflow  it's   Banks, 

'*  Men  cannot  but  be  pouring  them  out  on  all  Occafions  ;   and 

"  fometimes  as   Waters  that  fail,  no  Drop  comes  from  them. 

*'  Sometimes  they  are  hot,  and  fometimes  cold  ;   fcmetimes  up, 

*'  and  fometimes  down;   fometimes  all  Heaven,  and  fometimes 

<«  all  World  ;  without    Equality,  without  Stability.     But  true 

"  Grace  fixeth  the  AfFc6tions  on  fpiritual  Things.     As  to  the 

"  Degrees  of  their  Exercife,   there  may  be,  and  is    in  them    a 

<«  great  Variety,  according  as  they  may  be  excited,  aided,   af- 

"  fifted  by  Grace  and  the   Means  of  it;   or  obftru6lcd  and   im- 

*'  peded,  by  the  Interpofition  of  TemptJrtions  and    Divcffions. 

<'  But  the  conftant  Bent  and  Inclination  of  renewed  Affnftions, 

*'  is  unto  fpiritual  Things  ;  as  the  Scripture  every  where  tclti- 

"  fieth,  and  as  Experience  doth  confirm." 
There  is  (  fays  Dr.  Prefton )    a  certain  Love,    by   Fits,  which 

"  God  accepts  not  ;  when  Men  come  and  ciFer  to  God   great 

*«  Promifes,  like  the  VV^aves  of  the  Sea,   as  big  as   Mounta>ns  : 

*'  Oh,   they    think,    they  will  do   much  for  God  j    Bui  their 

<'  Minds  change  ;  and  they  become  as  thofe  high  Waves,which 

««  at  laft  fall   level  with    the  other   Waters.     If  a  Man   fhculd 

<'  profer  thee  great  KindneflTes  ;   and   thou  fhouldft  afterwards 

"  come  to  him  to  make  ufe  of  him,  and  he  fhouhd  look  ftrangely 

"  upon  thee,  as  if  he  were  never  acquainted  with. thep  j*  How 

,  .'  S  *'  wouldft 


258  The  tenth  Sign  Part  III. 

green,  evcQ  in  Time  of  the  greateft  Drought.  Jer.  17.  7,  8, 
«  Bleflcd  is  the  Man  that  trufteth  inthe  Lord,  and  whofe  Hope  the 
Lord  1*5,  For  he  (hall  be  as  a  Tree  planted  by  the  Waters,  and  that 
fpreadeth  out  her  Roots  by  the  River  ;  and  fhall  not  fee  when  Heat 
Cometh  ;  but  her  Leaf  fhall  be  green  ;  and  fhall  not  be  careful  in  the 
Year  of  Drought;  neither  fhall  ceafe  from  yielding  Fruit.'  Many 
Hypocrites  arc  like  Comets,  that  appear  for  a  While  with  a  mighty 
Blaze  ;  but  are  very  unfteady  and  irregular  in  their  Motion,  (  and 
arc  therefore  called  wandering  Stars,  Jude  13,  )  and  their  Blaze  foon 
difappears,  and  they  appear  but  once  in  a  great  While.  But  the  true 
Saints  are  like  the  fixed  Stars,  which,  tho*  they  rife  and  fet,  and  are 
often  clouded,  yet  are  fledfaftin  their  Orb,  and  may  truly  be  f»id  to 
fhine  with  a  conftant  Light.  Hypocritical  AfFedlions  are  like  a  vio- 
lent Motion  ;  like  that  of  the  Air  that  is  mo^»ed  with  Winds.  {JueU 
12.)  But  gracious  AfFeiSions  are  more  a  natural  Motion,  like  the 
Stream  of  a  River  ;  which  tho'  it  has  many  Turns  hither  and  thither, 
and  may  meet  with  Obf^acles,  and  run  more  freely  and  fwiftly  in  fome 
Places  than  others  ;  yet  in  the  general,  with  a  fteady  and  conftant 
Courfe,  tends  the  fame  Way,  'till  it  gets  to  the  Ocean. 

And  as  there  is  a  {Grange  Unevennefs  and  Difproportion  in  falfe  Af- 
fecS^ions,  at  different  Times  ;  fo  there  often  is  in  different  Places. 
Some  are  greatly  affefled  from  Time  to  Time,  when  in  Company  ; 
but  have  nothing  that  bears  any  Manner  of  Proportion  to  it, in  Secret, 
in  clofe  Meditation,  fecrct  Prayer,  and  converfmg  with  God,  when 
alone,  and  feperatcd  from  all  the  World,  f     A  true  Chriitian  doubt- 

leis 


*'  wouldfl  thou  efleem  of  fuch  Love  .?  If  we  are  now  on,  now 
*'  ofT,  in  our  Love,  God  will  not  efteem  of  fuch  Love."  Dif- 
courfc  on  the  divine  Love  of  Chrift. 

Mr.  Flavely  fpeaking  of  thefe  change^ible  ProfefTors,  fays, 
«*  T'(\t{t  ProfefTirs  have  more  of  the  Moon  than  of  the  Sun  ; 
•«  little  Light,  lefs  Heat,  and  many  Changes.  They  deceive 
"  many,  yea,  they  deceive  themrelvcs,but  cannot  deceive  God. 
«'  They  want  that  Ballaft  and  Eftablilhment  in  themfelves,  that 
«'  would  have  kept  them  tite  and  fleady."  Touchltone  of  Sin- 
cerity, Chap.  n.  §  2. 

"  TTie  Lord  is  ncgle^ed  fecretly,  yet  honoured  openly  ;  be- 
•*  Caufc  there  is  no  Wind  in  their  Chambers  to  blow  their  Sails  ; 
*»  and  therefore  there  they  ftand  ftill.  Hence  many  Men  keep 
^«  their  Profeffion,  when  they  loofc  their  AfFcdlion.  They 
«*  have  bv  the  one  a  Name  to  live,  (  and  that  is  enough  )  tho* 
«  their  Hearts  be  dead.  And  hence  fo  long  as  you  love  and 
««  comiwcnd  them,  ib  long  they  love  you  \  but  if  not,  they  will 

««  forfakc 


Part  III.         of  gracious  jiffeeiions.  255 

lefs  delights  in  religious  FcIIowfhip,  and  chriftian  Converfation,   and 
finds  much  to  afFed\  his  Heart  in  it  :  But  he  alfo  delights  at  Times  to 
retire  from  all  Mankind,    to  converfe  with  God  in  folitary   Place?. 
And  this  alfo  has  it's  peculiar  Advantages  for  fixing  his  Heart,  and  en- 
gaging it's  Affections.     True  Religion  difpofes  Perfons  to  be  much 
alone,  in  folitary  Places,  for  holy  Meditation    and    Prayer.     So   it 
wrought  in  Jfaac^  Gen,  24.  63.     And  which   is  much  more,  fo  it 
wrought  in  Jcfus  Chrift.     How  often  do  we  read  of  his  retiring  into 
Mountains  and  folitary  Places,    for  holy  Converfe  with  his  Father  ? 
'Tis  difficult  to  conceal  great  Affections,  but  yet  gracious  Affections 
are  of  a  much  more  filent  and  fecretNature,  than  thofe  that  are  coun- 
terfeit.    So  it  is  with  the  graciousSorrow  of  the  Saints.     So  it  is  with 
their  Sorrow  for  their  own  Sins,  f     Thus  the  P'uture  graciousMourn- 
ing  of  true  Penitents,    at   the  Beginning  of   the  latter  Day  Glory,  is 
rcprefented  as  being  fo  fecret,  as  to  be   hidden    from  the  Companions 
of  theirBofom;  Zecb.12.12,13,14.  '  And  theLand  fhall mourn, every 
Family  apart.     TheFamily  of  theHoufe  of  DavidzpzTt^  &  theirWivcs 
apart.     TheFamily  oftheHoufe  of  A^^/^^;;  apart,  and  their  Wives  apart. 
TheFamily  of  theHoufe  of  Levi  apart, &  theirWives  apart.  TheFamily 
of»J^/Awa  apart, &  theirWives  apart.  All  theFamilies  that  remain, every 
Family  apart,  &  theirWives  apart.  '     So  it  is  with  theirSorrow  for  the 
Sins  of  others.     The  Saints  Pains  and  Travailing  for  the  Souls  of  Sin- 
ners is  chiefly  in  fecret  Places  ;  Jer.   13.    17.   '  If  yc  will  not  hear  h, 
my  Soul  (hall  weep  in  Secret  Places  for  your  Pride  :  And  mine  Eye 
(hall  weep  fore,  and  run  down  with  Tears ;  becaufe  the  Lord's  Flock 


'<  forfake  you.  They  were  warm  only  by  another's  Fire,  and 
"  hence  having  noPrincipleof  Life  within, foon  grow  dead.  This 
*'  is  the  Water  that  turns  a  Pharifee's  Mill.'  Shepard's  Par. 
Part  L  p.  180. 

«'  The  Hypocrite  (  fays  Mr.  Flavel)  is  not  for  the  Clofet,  but  the 
**  Synagogue ;  Matth,  6.  5,  6.  'Tis  not  his  Meat  and 
*'  Drink  to  retire  from  the  Clamour  of  the  World,  to  enjoy 
«  God  in  Secret."     Touchftone  of  Sincerity,  Chap.  VII.  §  2'. 

Dr.  Atnesy  in  his  Cafes  of  Confcience,  Lib.  III.  Chap.  v.  fpeaks 
of  it  as  a  Thing  by  which  Sincerity  may  be  known,  *'  Thcit 
«'  Perfons  be  obedient  in  the  Abfencc,  as  well  as  in  the  Prc- 
"  fence  of  Lookers  on  ;  in  Secret,  as  well,  yea  more  than  in 
<<  Publick  ;  "  allcdging  P/>/7.  2.   12.  and  Matth.  6.  6. 

t  Mr.  Flavely  in  reckoning  up  thofe  Things,  wherein  the  Sorrow 
of  Saints  is  diftinguifhed  from  the  Sorrow  of  Hypocrites,  about 
their  Sins,  fays,  ♦«  Their  Troubles  for  Sin  are  more  private  and 
*<  filentTroublcs  than  others  are  ;  theirSorc  runs  in  thcNight." 
Touchftone  of  Sincerity,  Chap.  VI.  §  v. 

S  2  '« 


26o  ^^  The  tenth  Sim  Part  III 


ib- 


is carried  away  captive.*     So  it  is  with  gracious  Joys :  They  are  hid-^ 
(kn  Mama^  in  this  Refpe^t,  as  well  as  others  ;    Rev.   2.-  17.  The 
Plalmift  feems  to  fpeak  of  his  fweeteft  Comforts,  as   thole  that  were 
to  be  had  in  Secret  ;   Pfal.   63.   5.   *  My  Soul  fliall  he  Huisfied  as  with 
Marrow  and  Fatncfs,  and  my  Mouth  fhall  praife  thee  with  joyful  Lips  ; 
when  I  remember  thee  upon  my  Bed,  r,nd  meditate  upon   thee  in  the 
Night  Watches.'       Chrift  calls    forth    his   Spoufe,    away    from    the 
World,  into  retired  Places,  that  he  may  give  her  his^'weetcft  Love  ; 
Cant.  7.  IT,  12.   '   Come  my  Beloved,  let  us  20  forth  into  the  Field, 
let  us  lodge  in  the  Villages  :— There  will   I   give  thee  my  Love.   * 
The  moft  eminent  divine  Favours  that  the  Saints  obtained,   that   we 
read  of  >n  Scripture,  were  in  theirRetirement.     The  principal  Mani- 
feftations  that  God    made  of  himfelf,   and  his   Covenant- Mercy   to 
Abraham^  were  when  he  was  alone,  apart  from  his  numerous  Family  ; 
as  any  one  will  judge  that  carefully  reads  his  Hiftory.     Ifaac  received 
that  fpeciai  Gift  of  God  to  \\\n\yRebekah^  who  was  fo  great  a  Comfort 
to  him,  and  by  whom  he  obtained  the  promifed  Seed,   walking  alone, 
meditating  in  the  Field.      'Jacob  was  retired  for  fecret   Prayer,  when 
Chrift  came  to   him,   and  he   wreftled   with    him,    and  obtained  the 
BleiTing.     God  revealed  himfelf  to  Mofei  in  the  Bufli,   when  he  was 
in  a  folitary  Place  in  the  Defart,  in  Mount  Horeb  ;  Exod.  3.  at  the 
Beginning.     And  afterwards,  when  God  fliewcd  him  his  Glory,   and 
he  was  admitted  to  the  higheft  Degree  of  Communion  with  God  that 
ever  he  enjoyed  ;  he  was  alone,  in  the  fame  Mountain,  and  continued 
there  forty  Days  and  forty  Nights,  and  then  came  down  with  hisFace 
fhining.     God  came  to  thofe  great  Prophets,  Elijah  and  EUJJm,  and 
cqnverfed  freely  with  them, chiefly  in  theirRetirement. £///"^^converfed 
alone   wi^h  God  at  Mount  Sina,    as   A'Jofes  did.     And   when  Jefus 
Chrift  had  his  greateft  Prelibation  of  his  future  Glory,  when  he  was 
transfigur'd  ;    it  was  not  when  he  was  with  the  Multitude,   or   with 
the  twelve  Difciples,  but  retired  into  a   folitary  Place  in  a  Mountain, 
with  only  three  feledl  Difciples,  charging    them  that  they   fliould  tell 
no  Man,  'till  he  was  rifen  from  the  Dead.     When  the  Angel  Gabriel 
came  to  the  blefTed  Virgin,  and  when  the  HolyGhoft  came  upon  her, 
and   the  Power  of  the  Highcft    overfhadowcd  her,   fhe  feems  to  have 
been  alone,  and  to  be  in  this  Matter  hid  from  the  World  ;  her  neareft 
and  deareft  earthly  Friend  Jofeph^  that  had  betrothed  her,  (tho'  a  juft 
Man)  knew  nothing  of  the  Matter.     And  fhe  that  firlt    partook  of 
the  joy  of  Chrift's  Refurre6tion,  was  alone  with  Chrift  at  the  Sepul- 
chre ;  John  20.     And  when  the  beloved  Difciple  was  favoured  with 
thofe  wonderful  Vifions  of  Chrift,   and  his   future   Difpenfations  to- 
wards the  Church  and  the  World,  he  was  alone  in  the  l^Qci  Patmos, 
Not  but  that  we  have  alfo  Inftances  of  great  Priviledges  that  theSaints 
haverecciv'd  when  with  others ;  or  that   there  is  not  ipuch  in  chrif- 
Van  Converfation,  and  focial  and  publick  Worfhip,  tending  greatly 

to 


Part  III.  of  graciota  ylffe^liojn.  261 

to  refrefh  and  rejoice  the  Hearts  of  the  Saints.  But  this  is  all  that  I 
aim  at  by  what  has  been  faid,  to  fhew  that  it  is  the  Nature  of  true 
(jrace,  that  however  it  loves  chnftian  Society  in  its  Place,  yet  it  in  a 
peculiar  Manner  dclig;hts  in  Retirement,  and  fccret  Conveife  with 
God.  So  that  if  Perfons  appear  greatly  engaged  in  fecial  Religion, 
and  but  little  in  the  Religion  of  the  Clofet,  and  are  often  highly  af- 
ittXad  when  with  others,  and  but  little  moved  when  they  have  none 
but  God  and  Chrift  to  converfe  with,  it  looks  very  darkly  upon  theii 
Religion , 


XI.  Another  great  and  very  diftinguifliing  Difterepcc  between 
gracious  AflFe6lions  and  others  is,  that  gracious  Afte(5tions,  the  higher 
they  arc  raifed,  th.c  more  is  a  fpiritual  Appetite  and  Longing  of  Soul 
after  fpiritual  Attainments,  encreafed.  On  the  contrar}',  falfe  Affec- 
tions reft  fatisfied  in  themfclves.   f 

Tiie  more  a  true  Saint  loves  God  with  a  gracious  Love,  the  more 
he  defires  to  love  him,  and  the  more  uneafy  is  he  at  h.s  Want  ot 
Love  to  him  :  The  more  he  hates  Sin,  the  more  he  defircs  to  hate  it, 
and  laments  that  he  has  fo  much  remaining  Love  to  it :  The  more 
he  mourns  for  Sin,  the  more  he  longs  to  mourn  for  Sm  :  T  he  more 
his  Heart  is  broke,  the  more  he  dcfircs  it  fhould  be  broke  :  The  more 
he  thirfts  and  longs  after  God  and  Holinefs,  the  more  he  longs  to 
long,  and  breathe  out  his  very  Soul  in  Longings  after  God  :  The 
kindling  and  raifmg  of  gracious  AfFc<Slions  is  like  kindling  a  Flame  ; 


f  "  Truly  there  is  no  Work  of  Chrirt  that's  right  (  fays  Mr.  She- 
"  pard  )  but  it  carries  theSoul  to  long  for  more  of  it."  Par.  of 
the  ten  Virgins,  Part  L  p.  136. 

And  again,  '*  There  is  in  true  Grace  an  infinite  Circle  :  A  Man 
"  by  thirfting  receives,  and  receiving  thirfts  for  more.  But 
"  hence  the  Spirit  is  not  poured  out  abundantly  on  Churches  ; 
"  hecaufe  Men  fhut  it  out,  bv  fhutting  in,  and  contenting  them- 
*'  felves  with  theircommon  Graces  and  Gifts  ;  A'latth.  7.  29. 
"   Examine  if  it  be  not  fo.'*     Ibid,   p.    182. 

And  in  p.  210,  he  fays,  *'  This  I  fay,  True  Grace  as  it  comforts, 
'<  fo  it  never  fill?,  but  puts  an  Edge  on  the  Appetite  :  More  of 
"  that  Grace  Lord  !  Thus  Paul,  Phil.  3.  13,  14-  T^^us 
'«  David',  Out  of  my  Poverty  I  have  given,  &c.  I  Chron.  29. 
"  3,  17,  18.  It's  a  fure  Way  never  to  be  deceived  in  lighter 
"  Strokes  of  the  Spirit,  to  be  thankful  for  any,  but  to  be  content 
*'  with  no  Meafureof  it.  And  this  cuts  the  Thread  of  Diftc- 
*'  rence,  between  a  fuperficial  lighter  Stroke  of  the  Spirit,  and 
"  that  which  is  found." 

S  2  the 


262  ^he  clroenth  Sign  Part  III. 

the  higher  it  is  raifed,  the  more  ardent  it  is ;  and  the  more  it  burns, 
the  more  vehemently  does  it  tend  and  fcek  to  burn.  So  that  the 
fpiritual  Appetite  after  Holinefs,  and  an  Increafe  of  holy  Af}e(Slions,  is 
much  more  lively  and  keen  in  ihofe  that  are  eminent  in  Holinefs,  than 
others  ;  and  more  when  Grace  and  holy  AfFedtions  are  in  their  moft 
lively Exercife, than  at  otherTimes.'Tis  as  much  theNatureofone  that 
IS  fpiritually  new-born,  to  third  after  Growth  in  Holinefs,  as  'tis  the 
Nature  of  a  new-born  Babe,  to  thirft  after  the  Mother's  Breaft  ;  who 
has  the  fharpeft  Appetite,  when  befl  in  Health  ;  i  Pet.  2.  2,  3.  As 
new-born  Babes ^  defire  the  fmcere  Milk  of  the  IVord^  that  ye  niay  groiu 
thereby  ;  if  fo  be  that  ye  have  tajied  that  the  Lord  is  gracious.  The  moft 
that  the  Saints  have  in  this  World,  is  but  a  Tafte,  a  Prelibation  of  that 
future  Glory  which  is  their  proper  Fulnefs  ;  'tis  only  an  Earneft  of 
their  future  Inheritance  in  their  Hearts;  2  Cor.  i.  22.  and  5.  5.  and 
Eph.  I.  14.  The  moft  eminent  Saints  in  this  State  are  but  Ciiil- 
dren,  compared  with  their  future,  which  is  their  proper  State  of  Ma- 
turity and  Perfcdlion  ;  as  the  Apoftle  obferves,  i  Cor.  13.  10,  11. 
Tlie  g;reateft  Eminency  and  Perfe<5lion,  that  the  Saints  arrive  to  in 
this  World, has  no  Tendency  to  Satiety,  or  to  abate  their  Defires  after 
more  ;  but  on  the  contrary,  makes  'cki  more  eager  to  prefs  forwards  ; 
as  is  evident  by  the  Apoftle's  Words,  Phil.  3.  13,  14,  15.  Forgetting 
thofe  Things  zvhich  are  behind^  and  reaching  forth  unto  ihofe  Things  %vhich 
ire  before^  ^ P^f^  toward  the  Mark.— -Let  us  therefore^  as  man)  as  be 
PERFECT,  be  thus  minded. 

The  Reafons  of  rt  are,  that  the  more  Perfons  have  of  holy  Affec- 
tions,tiie  more  they  have  of  that  fpiritualTafie  which  Ihave  fpoken  of 
clfewher-e  ;  whereby  they  perceive  the  Excellency,  and  relifti  the  di- 
vine Swcetnefs  of  Holinefs.  And  the  more  Grace  they  have,  while 
in  this  State  of  ImperfedVion,  the  more  they  fee  their  Imperfection  and 
Kmptinefs,  and  Diftance  from  what  ought  to  be  ;  and  fo  the 
more  do  they  fee  their  Need  of  Grace  ;  a^.  I  fliewed  at  large  before, 
when  fpeaking  of  the  Nature  of  evangelical  Humiliation.  And  be- 
fides  Grace,  as  long  as  it  is  imperfcd,  is  of  a  growing  Nature,  and 
»n  a  growing  State.  And  we  fee  it  to  be  fo  with  all  living  Things, 
that  while  they  are  in  a  State  of  Imperfection,  and  in  their  growing 
State,  their  Nature  feeks  after  Growth  ;  and  fo  much  the  more,  as 
they  are  more  healthy  and  profperous.  Therefore  the  Cry  of  every 
true  Grace,  i$  like  that  Cry  of  true  Faith,  Mark  9.  24.  Lord  I  be- 
iitve,  help  thi{  rr\y  Unbelief  And  the  greater  fpiritual  Difcoveries  and 
AiFc(Siions  th«  true  Chriftian  has,  the  more  dncs  he  become  of  an  ear- 
lielt  Beggar  for  Grace,  and  fpiritual  Food,  that  he  may  grow  ;  and 
the  more  earneftly  docs  he  purfue  after  it,  in  the  Ufe  of  proper  Means 
and  Endeavour?  :  For  true  and  gracious  Longings  after  Holinefs,  are 
no  idle  intffc(^u^  UciUes. 

But 


Part  III.  of  gracious  Jffe6fions.  56^ 

But  here  fomc  may  obje6l  and  fay,  How  h  this  confident  with 
what  all  allow,  That  fpiriritual  Enjoyments  are  of  a  Soul-fatisfying 
Nature  ? 

I  anfwer,  It's  being  fo,  will  appear  to  be  not  at  atl  inconfiftent 
with  what  has  been  faid,  if  it  be  confidcred  in  what  Manner  fpiritual 
Enjoyments  arc  faid  to  be  of  a  Soul-fatisfyiilg  Nature.  Certainly 
they  arc  not  fo  in  that  Senfe,  that  they  arc  of  fo  cloying  a  Nature, 
that  he  who  has  any  Thine;  cf  them,  tho'  but  in  a  very  imperfect  De- 
gree, defires  no  more.  But  fpiritual  Enjoyments  are  of  a  Soul-fatisfy- 
incT  Nature  in  the  following  Refpc(5>s,  i.  They  in  their  Kind  and 
Nature,  are  fully  adapted  to  the  Nature,  Capacity  and  Need  of  the 
Soul  of  Man.  So  that  thofe  who  find  them,  dcfirc  no  other  Kinii  of 
Enjoymenrs  ;  they  fit  down  fully  contented  with  that  Kind  of  Hnp- 
pjncfs  which  tfacy  have,  defiring  no  Change,  nor  inclining  to  wander 
about  any  more,  faying  who  will  flitrw  us  any  Good  ?  The  Soul  is  ' 
never  cloyed,  never  weary  ;  but  perpetually  giving  up  it  fclf,  with  all 
it's  Powers,  to  this  Happinefs.  But  not  that  thofe  who  have  fome- 
thing  of  this  Happincfs,  defire  no  more  of  the  fame.  2.  They  arc 
ffttisfving  alfo  in  this  Refpecfl,  that  thcv  anfwer  the  Expectation  of  the 
Appetite.  When  the.  Appetite  is  high  to  any  Thin?,  the  Exprd.iti- 
on  is  confequeiitly  (^.  Appetite  to  n  particular  Objcc>,  implies  Ex- 
pedlation  in  it's  Nature.  This  Expectation  is  not  flti^t^cd  by  world- 
ly Enjoyments,  the  Man  cxpe<5ted  to  have  a  great  AccefTion  of  Hap- 
pinefs, but  he  is  difappointed.  But  It  is  not  fo  with  fpiritual  Enjoy- 
ments ;  They  fully  anfwer  and  fatisfy  the  Expcftation.  3.  The 
Gratification  and  Pleafure  of  fpiritualEnjoyments  is  peimancnt.  'Tis 
not  fo  with  worliily  Enjoyments.  They  in  a  Senfe  fatisfy  particular 
Appetites;  but  the  Appetite  in  being  fatisficd,  is  glutted,  and  then 
the  Pleafure  is  over  :  And  as  foon  as  that  is  over,  the  general  Appe- 
tite of  human  Nature  after  Happinefs  returns;  bat  is  empty,  and 
without  any  Thing  to  fatisfy  it.  So  that  the  glutting  of  a  particular 
Appetite,  does  but  take  away  from,  and  leave  empty,  the  general 
Thirflof  Nature.  4.  Spiritual  Good  is  fatisfying,  as  there  is  enough 
in  it,  to  fatisfy  the  Soul,  as  to  Degree,  if  Obftacles  were  but  removed, 
and  the  enjoying  P'acuhy  duly  applied.  There  13  Room  enough  here 
for  the  Soul  to  extend  it  felf ;  Here  is  an  infinite  Ocean  of  it.  If 
Men  ben't  fatisfied  here,  in  Degree  of  Happinefs,  the  Caufe  is  with 
themfclves ;   'tis  becaufe  they  don't  open  their  Mouths  wide  enough. 

But  thcfe  Things  don't  argue  that  a  Soul  has  no  Appetite  excited 
after  moreof  the  fame,  that  has  tafted  a  little  ;  or  that  his  Appetite 
will  not  increafe,  the  more  he  raises,  'till  he  comes  to  Fulnefs  of  En- 
joyment :  As  Bodies  that  are  attracSted  to  the  Globe  of  the  Earth,  tend 
to  it  more  fhongly,  the  nearer  they  come  to  the  attra<5ting  Body,  and 
are  not  at  Reft  out  of  the  Centre.  Spiritual  Good  is  of  a  liUisfying 
Nature;  and  for  that  very  Rcafon,  thxi  Soul  that  taftes,  and  knows 

S    1.  it\. 


264  ^/^^  eleventh  Sign  Part  III. 

It's  Nature,  will  third  after  it,  and  a  Fulnefs  of  it,  that  it  may  be  fa- 
tisfied.  And  the  more  he  experiences,  and  the  more  he  knows  this 
excellent,  unparrallel'd,  exqiiifite,  and  fatisfying  Sweetnefs,  the  more 
earneiily  will  he  hunger  and  thirft  for  more,  'till  he  comes  to  Per- 
fection. And  therefore  this  is  the  Nature  of  ipiritual  AfFedlions, 
that  thcfgreatcr  the)'  be,  the  greater  the  Appetite  and  Longing  is, 
after  Grace  and  Holinefs. 

But  with  thofe  Joys;  and  other  religious  AfFe£tions,  that  are  falfe 
and  counterfeit,  it  is  other\?^ife.  If  before,  there  was  a  great  Dcfirt-, 
of  fome  Sort,  after  Grace  ;  as  thefe  Affe6lIons  rife,  that  Dcfire  ceafcs, 
or  is  abated.  It  may  be  before,  while  the  Man  was  under  legal  Con- 
vidlion-,  and  much  afraid  of  Hell,  he  earneftly  longed  that  he  might 
obtain  fpiritual  Light  in  his  Underftanding,  and  Faith  in  Chrift,  and 
Love  to  God  :  But  now,  when  thefe  falfe  Affections  are  rifen,  that 
deceive  h'm,  and  make  him  confident  that  he  is  converted,  and  his 
State  good,  there  are  no  more  earneftLongings  afterLight  and  Grace  : 
For  his  End  is  anfwer'd  j  he  is  confident  that  his  Sins  are  fcrgiven 
him,  and  that  he  (hall  ^o  to  Heaven  ;  and  fo  he  i?  Ltisfied.  And 
efpecially  when  falfe  Affe^ions  are  raifed  very  high,  do  they  put  an 
End  to  Longings  after  Grace  and  Holinefs.  The  Man  now  is  far 
from  appearing  to  himfelf,  a  poor  empty  Creature  :  On  the  Contrary, 
he  is  rich,  and  encreafcd  with  Goods  ;  and  hardly  conceives  of  any 
Tiling  more  excellent,  than  what  he  has  already  attain'd  to. 

Hence  there  is  an  End  to  many  Perfons  Earneftnefs  in  Seeking, 
after  they  have  once  obtain'd  that  which  they  call  their  Converfion  : 
or  at  leaf},  after  they  have  had  thofe  high  Affections,  that  make  them 
fully  confident  of  it.  Before,  while  they  looked  upon  themfelves  as 
in  a  State  of  Nature,  they  were  engaged  in  feeking  after  God  and 
Chrift,  and  cried  earneftly  for  Grace,  and  ftrove  in  the  Ufe  of  Means  : 
But  now  they  a£t  as  tho'  they  thought  their  Wcrk  was  done  :  They 
live  upon  their  firff  Work,  or  fome  high  Experiences  that  are  paft ; 
and  there  is  anEnd  to  their  crying,  and  ftriving  afterGod  andGrace.  ji 

Whereas 


*'  It  Isufual  to  fee  a  falfe  Heart  moft  diligent  in  feeking  the  Lord, 
"  when  hs  has  been  worft,  and  moft  carelefs  when  'tis  heft. 
"  Hence  many  at  firll  Converfion,  fought  the  Lord  earneftly: 
"  Afterwards  Affections  and  Endeavours  die  ;  that  now  they 

"  are  as  good  as  the  Word  can  make  'em. An  Hypocrite's 

"  laft  End  is  to  fat  is  fy  himfelf:  Hence  he  has  enough.  A 
*<  Saint's  is  to  fatisfy  Chrilt :  Hence  he  never  has  enough." 
Shepard's  Parable  Part  I.  p.  157. 

Many  a  Man,  it  mav  be,  may  fay,  I  have  nothing  in  my  felf, 
^'  and  all  is  in  Chrift  j  and  comfort  himfelf  there  s  and  fo  falls 

"  afleep. 


Part  III.  of  gracious  JJfe5tions.  265 

Whereas  the  holy  Principles  that  actuate  a  true  Saint,  have  a  far 
more  powerful  Influence  to  ftir  him  up  to  Earnertncfs  in  feekingGod 

and 


"   H.inds  oft' !   AnJ  toucli  not  this  Ark,  Icfttlic  IvOrd  fl.n'  tliec  : 
"   A  Chrilt  of  Clouts  would  fcrve  your  Turn  as  well."     Ibid 

"  P-  11- 
"  An  Hypocrite's  Light  goes  out,  and  grows  not.  Hence  many 
"  ancient  Standers  take  all  their  Comfort  from  their  firltWork, 
*'  and  droop  when  in  old  Ag;e.'*  Ihid  p.  77. 
And  p.  9  5,  94.  Mr.  Shcpard,  mentioning  the  Charn^lcrs  of  thofe 
that  hcwe  a  dead  Hope,  Tiys,  *'  They  that  content  themfclves' 
with  any  Mcafurc  of  Holinefs  and  Grace,  they  look  not  for 
Chrift's  Coming  and  Company.  For  Saints  that  do  I'  ok 
for  him,  tho'  they  have  not  that  Holinefs  and  Grace  they 
would  have,  yet  ihcy  reft:  not  fatisficd  with  any  Mcafure  ; 
I  John  3.  3.    He  that  hath  this  Hope^  purif.eth  himfelf  as  he  is 

'*  pure, The  Saints  content  not  themfelvcs  with  any    Drcf- 

*'   ftngs,  'till  made  glorious  j  and  (o  fit  for  Fello'svftiip  with  th:;t. 

"  Spoufe. When  aMan  leaves  not,  'till  he  gets  fuch  a  Mta- 

''  fure  of  Fciith  and  Grace,  and  now  when  he  has  got  this,  con- 
'«  tents  himfelf  with  this,  as  a  good  Sign  that  he  fhall  be  faved, 
«'  liC  looks  not  for  Chrift.  Or  when  Men  are  heavjy  Ldeti 
«'  withiiin;  then  clofe  with  Chrift ;  and  then  are  comforted, 
-    ^  f^  feaPd, 'and  have  Joy  that  fills  them;    ajid  now  the  ^V'ork   is 

"   ^<  done. Ancl  when  Men  fhall   not  content  themfclvts  with 

'*  anyMeafure  ;  but  wifh  they  had  more,  if  Grace  would  grow, 
"  while  they  tell  Clocks  and  fit  idle  ;  and  fo  God  muft  do  all  ; 
"  but  do  not  purge  themfclve?,  and  make  Work  of  il.'* 
''-'Again,  p.  109.  "  There  is  never  a  Hypocrite  living,  but  clof^th 
I'  *«  with  Chrift  for  his  own  Ends  :  For  he  cannot  work  beycnJ 
«'  his  Principle.  Now  when  Men  have  ferved  their  ownTurns 
<«  out  of  another  Man,  away  they  go,  and  keep  that  which 
"  they  have.  An  Hypocrite  clofeth  with  Chrift,  as  a 
*'  Man  with  a  rich  Shop  :  He  will  not  be  at  Coft  to  buy  all  the 
<'  Shop,  but  fo  much  as  ferves  his  Turn.  Commonly  Men  in 
<'  Horror,  feck  fo  much  of  Chrift  as  will  eafe  them  ;  and  hence 
««  profefs,  and  hence  feek  for  fo  much  of  Chrift  as  will  credit 
"  them  ;  and  hrnce  their  Delires  after  Chrift  are  foon  fatisfied. 
*'  Appetittis  Finis  eil  infinitus.'* 
«'  Wo  to  thee  that  canlt  pnint  fuch  a  Chrift  in  thy  Head,  and  re- 
<«  ceive  fuch  a  Chrift  into  thy  Heart,  as  muft  be  a  Pander  to 
"  your  Sloth.  The  Lord  will  revenge  this  Wrong  done  to  his 
"  Glorv,  with  greater  Sorrows  than   ever  any  felt :  To  make 

Chrift 


1^66  "The  eleventh  Sig?i  Part  IIL 

and  HoHnc<5,  than  fervile  Fear.  Hence  fceklng  God  is  fpokcn  of  as 
one  or"  the  iliilinguiHiing  Characters  of  the  Saints;  tnf\  thofe  that  fee  k 
God^  is  one  ^  t"  tlic  Names  by  which"  the  Godly  are  called  in  Scripture  ; 
Pfal.  24.  6.  This  is  the  Generation  of  them  that  fee  k  hi?n^  that  fee  k  thy 
Ftice^  O  Jaob.  Pfal.  69.  6.  Let  not  thofe  that  feek  thee  he  confounded 
for  mj  Sake.  Vcrfc  32.  T  he  Humble  fmll  fee  this  and  be  glad^  and  your 
Heart  fhall  live  that  feek  God,  And  74.  4.  Let  all  thofe  that  feek  thee 
rfjcicey  and  be  glad  in  thee  ;  and  let  fuch  as  love  thy  Salvaiion  fay  conii- 
mi  iH-;^  the  Lord  be  ?nagnifed.  And  the  Scriptures  every  where  reprc- 
lent  the  Seeking,  Striving  and  Labour  of  a  Chriltian,  as  being  chiefly 
after  his  Converlion,  and  his  Cc^nverlion  as  being  but  the  BeQ;inning 
of  his  Work.  An^  almoft  all  that  is  faid  in  the  new  Teftamcnt,  of 
Men's  watching,  giving  earned  Heed  to.thenifelves,  running  theRace 
that  is  fet  before  them,  driving  and  agonizing,  wreftling  not  with 
Flefh  and  Blood,  but  Principalities  and  Powers,  fighting,  putting 
on  the  whole  Arrnour  of  God,  and  (landing,  having  done  all  to  itand, 
prefiing  forward,  reaching  forth,  continuing  inftant  in  Prayer,  crying 
to  God  Day  and  Night  ;  I  fay,  almoft  all  that  is  faid  in  the  new 
Teftament  of  thefe  Things,  is  fpoken  of,  and  dire6ted  to  the  Saints. 
Where  thefe  Things  are  applied  to  Sinners  feeking  Converfion  once, 
they  are  fpoken  of  the  Saints  Profccution  of  the  great  Bufinefs  of  their 
highCalling  tenTimes.  But  many  in  thefeDays  have  got  intoaftrange 
antlfcriptural  Way, of  having  all  their  Striving  &.Wreftling  over  before 


"  Chrift  not  only  Meat  and  Drink  to  feed,  but  Cloaths  to  co- 

"  -ver  your  Sloth. ---Why  what  can  we  do  ?    What  can  we 

"   do  ? Why  as  the  firft  /Jam  conveys  not  only  Guilt,  but 

<'  Power  ;  fo  the  Second  conveys  both  Ri^hteoufnefs  and 
"   Strength."     Ibid  p.  158. 

When  the  Lord  hath  given  fome  Light  and  Afl'odion,  and  fome 
"  Comfort,  and  fome  Reformation,  now  a  Man  grows  full 
<'  here.  Saints  do  for  God  ;  and  carnal  Hearts  do  fomething 
«^  too  ;  but  a  little  fills  them,  and  quiets  them^  and  fo  damns 
"  them.  And  hence  Men  at  the  firll  Work  upon  them,  arc 
«'  very  diligent  in  the  Ufc  of  Means  ;  but  after  that,  they  be 
"  brought  to  ncgledt  Prayer,  fleep   ou.t    Sermons,   and   to   be 

"   carelefs,  faplefs,  lifelcfs. "     Ibid  p.  210. 

It  is  an' Argument  of  Want  of. Grace,  when  a  Manfnith  to 
"  hinfifelf,  as  thq  Glutton  faid  to  his  Soul,  Jake  thy  Hefl^  for 
^^  thou  haft  Goods  laid  up  for  ?nany  Tears.  So  thou  haft  Repen- 
*'  tance,  and  (jrace,  and  ?czqc  enough  for  many  Tears  \  And 
<'  hcncr  the  Smi]  takes  it's  Reft,  grows  Huaojifh  and  ncgl'^enr. 
■  '     ;'g  'his,,C.^ifc:vtlnis  N-ih;  thv.  Soul    fhall   be  ta- 

thcv 


Part  IIL  of  gracious  Afj'c^ions,  267 

they  are  con/erted  ;  and  {o  having  an  eafy  Time  of  it  afterwards,  to 
fit  down  and  enjoy  their  S!ot)i  and  Indolence ;  as  tliofc  that  now  have 
a  Supply  of  their  Wants,  and  are  become  rich  and  lull.  r>\]t  when 
the  Lord  fills  the  Hungry  with  good  Things ^  thefe  Rich  arc  like  to  he 
f€nt  awny  empty y  Lulce  i.  53. 

But  doubtlefs  there  are  fome  Hypocrites,  that  have  only  falfe  Affec- 
tions, who  will  think  they  are  able  to  ftand  thisTrial ;  and  will  readily 
f,iy,  that  they  defire  not  to  reft  fatisfied  with  paft  Attainments,  but  to 
be  prefTing  forward,  they  do  defirc  more,  they  long  after  (jod  and 
Chrirt,  and  defire  more  Holinefs,  and  do  fcek  it.  But  the  Truth  is, 
their  Dcfires  are  not  properly  the  Defires  of  Appetite  after  Holinefs, 
for  its  own  Sake,  or  for  the  moral  Excellency  and  holy  Swcetnefs  that 
is  in  it  ;  but  only  for  By- Ends.  They  long  after  clearer  Difcoverics, 
that  they  may  be  better  fatisfied  about  the  State  of  their  Souls  ;  or 
becaufc  in  great  l^ifcoveries,  Self  is  gratified,  in  being  made  (o  much 
of  by  God,  and  fa  exalted  above  others,  tlic-y  long  to  tafie  the  Love 
of  God  (as  they  call  it)  more  than  to  have  more  Love  to  God.  Or, 
it  m^y  be,  they  have  a  kind  of  forced,  fancied  or  made  Longings  ; 
becaufe  they  think  they  muft  long  for  moreGrace,otherwife  it  will  be  a 
darkSign  upon  them.  But  fuchThings  as  thefe  are  far  different  fiom 
the  natural,  and  as  it  were  neccflaryAppetite  andThirfling  of  the  new 
Man, after  God  ^Hohnef?.  There  is  an  inward  burningDcfire  tl-at  a 
Saint  has  after  Holinefs,  as  natural  to  the  new  Creature,  as  vital  Heat 
is  to  the  Body.  There  is  a  holy  Breathing  and  Panting  after  the  Spi- 
rit of  God,  to  increafe  Holinefs,  as  natural  to  a  holy  Nature,  as  breath- 
ing is  to  a  living  Body.  And  Holinefs  or  Sanguification  is  more  di- 
redly  the  Objecfl  of  it,  than  any  Manifefta-tion  of  God's  Love  and  Fa- 
vour.  This  is  the  Meat  and  Drink  that  is  the  Objed  of  the  fpiritual 
Appetite  ;  John  4.  34.  My  Meat  is  to  do  the  Will  of  him  that  fcnt  me^ 
and  to  finijh  his  Work.  Where  we  read  in  Scripture  of  the  Defires, 
Longings  and  Thirftings  of  the  Saints,  Righteoufnefs  and  God's  Laws 
are  much  more  frequently  mention 'd,  as  the  Obje6^  of  them,  than  any 
Thing  elfe.  The  Saints  defire  the  fine  ere  Milk  'of  the  IVord^  not  fo 
much  to  teftify  God's  Love  to  them,  as  that  they  ?nay  grow  thereby  in 
Holinefs.  I  have  (hewn  before  that  Holinefs  is  thatGood  which  is  the 
immediate  Obje(Sl:ofa  fpiritual  Taf^e.  But  undoubtedly  the  fame 
Swectnefs  that  is  the  chief  Objeil  of  a  fpiritual  Taftc,  is  alf)  the 
chief  Obje<St  of  a  fpiritual  Appetite.  Grace  is  the  godly  Man's 
Treafure  ;  Ifii.  ,  33.  6.  The  Fenr  of  the  Lord  is  his  Trea- 
fure.  Godlinefs  is  the  Gain  that  he  is  covcteous  and  greedy  of; 
I  Tim.  6.  6.  Hvpocrites  long  for  Difcovcries,  more  for  the  prcfcnt 
Comfort  of  the  Difcovery,  and  the  high  Manifeflation  of  God's  Love 
in  it,  than  for  any  fan6\ifying  Influence  of  it.  But  neither  a  Lonplng 
after  great  Difcoveries,  ©r  after  great  Taftes  of  the  Love  of  God, 
nor  Longing  to  be  io  Heaven,  nor  Longing  to  die,  are  in  any  Mea- 

furc 


268  The  twelfth  Sigti  Prat  III. 

fure  fo  diflingulfliing  Marks  of  true  Saints,  as  Longing  after  a  more 
holy  Heart,  and  Jiving  a  more  holy  Life. 

But  I  am  come  now  to  the  laft  diftinguifhing  Mark  of  holy  Affec- 
tions that  1  fliall  mejition. 


XIL  Gracious  and  holy  Affections  have  their  Exercife  and  Fruit 

in  Chriftian  Pradicc. 1  mean,  they  have  that  Influence  and  Power 

upctn  him  who  is  the  Subjedl  of  'em,  that  they  caufe  that  a  Pradice, 
which  is  univerfally  conformed  to,  and  direded  by  chriftian  Rules, 
fhould  be  the  Practice  and  Bufinefs  of  his  Life. 

This  implies  three  Things  ;  i.  That  his  Behaviour  or  Pradlice 
in  the  World,  be  univerfally  conformed  to,  and  dired.ed  bv  chriftian 
Rules.  2.  That  he  makes  a  Bufinefs  of  fuch  a  holy  Pradlice  above 
all  Things  ;  that  it  be  a  Bufinefs  which  he  is  chiefly  engaged  in,  and 
devoted  to,  and  purfues  with  higheft  Earneftnefs  and  Diligence  :  So 
that  he  may  be  faid  to  make  this  Prd6lice  of  Religion  eminently  his 
Work  and  Bufmefs.  And  3.  That  he  perfi^is  in  it  to  the  End  of  Life  : 
Si.  th^t  it  may  be  faid,  not  only  to  be  his  Bufmefs  at  certain  Seafons, 
ti^.e  Bufinefs  of  Sabbath  Days,  or  certain  extraordinary  Times,  or  the 
Bufmefs  of  a  Month,  or  a  Year,  or  of  (tvtn  Years,  or  his  Bufmefs 
under  certain  Circumftances  ;  but  the  Bufmefs  of  his  Life  j  it  being 
that  Bufmefs  which  he  perfeveres  in  through  all  Changes,  and  under 
all  Trials,  as  long  as  he  lives. 

The  Neceftity  of  each  of  thefe,  in  aJl  true  Chriftians,  is  moft  clear- 
ly and  fully  taught  in  the  Word  of  God. 

I.  'Tis  neccffary  that  Men  fhowld  be  univerfally  obedient:  f 
I  John  3.  3.  &c.     Every  Man  that  hath   this  Hope  in    hi?n^  pwifieth 

himfelfy 


He  that  pretends  to  Godlinefs,  and  turns  afide  to  crooked 
Ways,  is  an  Hypocrite  :  For  thofe  that  are  really  godly,  do 
live  in  a  Way  of  Obedience  ;  Pfal.  iiq.  i,  2,  3.  BleJJed 
are  the  Ihdefiled  in  the  Way^  that  walk  in  the  Law  of  the  Lord, 
They  alfo  do  no  Iniquity,  Luke  i.  6.  They  were  both  righteous 
before  God^  ivalking  in  oil  the  Commandments  of  the  Lord  blame' 
lefs.  But  fuch  as  live  in  Ways  of  Sin,  are  Diffemblers  ; 
for  all  fuch  will  be  rejected  in  theDay  of  Judgment ;  Matth. 
7.23.  Depart  from  me  ye  that  work  Iniquity.  The  like  wc 
hzxt-Luke  13.  27'.  If  Men  live  in  a  Way  of  Difobediencc, 
they  don't  love  God  ;  for  Love  will  make  Men  keep  God's 
Commandments  j   i  John  5.  3.  Herein  is  Love^  that  we  keep 

"  his 


Part  IHU 


cf  gracious  Affe6}io72s, 


269 


hhnfelf^  even  m  he  is  pure. ^Jndyt  know  that  he  was  mamfejftdto  \akf 

aivay  dur  Sim.^  and  in  him  was  noSiu,     /I  hofoevcr  abtdeib  in  him,Jitmet/lk 

not.- 


his  Co77im(t1idments^'  and  his  Cotntnandments  are  mt  gYitvous.  If 
Men  Ifve  in  a  Way  of  Difobeclience,  they  have  not  a  Spirit- 
of  Fciith  ;  for  Faith  fan6tifjes  Men  ;  A^s  26.  68.  Savnijud- 
hyFaith  that  is  in  ?ne.  If  Men  live  in  aWay  of  DifobcclicncejV- 
they  are  not  Chrilt's  Sheep  ;  for  his  Sheep  hear  his  Voice  ;» 
John  10.  27.  Men  that  live  in  a  Wav  of  Difobcditnce  arc 
not  born  ot  God  ;  i  John  3.  9.  He  that  is  lorncf  Gcdf.nvj'.h 
mt.  Men  that  live  in  a  Way  of  DiA.bcdicnce  are  tie  Ser- 
vants of  Sin;   John  8.   34.   M' //;^/   ccm7nitteth  i)in  is  the  Fur- 

vant  of  Sin. A  Courfe  of  external  Sin   is  an  Evidenrc   of 

Hypocrify  ;  whether  it  be  a  Sin  of  Omilion  or  CommifTion. 
If  Men  live  in  the  Neglcft  of  known  Duties,  or  in  the  Prac- 
tice of  known  Evils,  that  will  be  their  Condemnation  ;  let 
the  Sin  be  what  it   will  ;    let  it  be   Prophanefs,    Uncleanefs, 

Lying  or  Injuflice. If  Men  allow   themfelves  in   Malice, 

Envy,  wanton  Thoughts,  prophane Thoughts,  that  will  con- 
demn them  ;  though  thofc  Corruptions  don't  break  out  in 
any  fcandalous  Way.  Thefe  Thoughts  are  an  Evidence  of  a 
rotten  Heart;  Tit.  3.  3.  IVe  ourfehes.were  fometimes  focli/h., 
di [obedient^  deceived^  ferving  divers  Luffs  and  Pleajures.,  hring 
in  Malice.^  and  Envy^  hateful.,  and  Imting  one  anothsr.  If  a 
Man  allows  himfelf,  tho'  he  thinks  he  doth'  not,  in  Malice 
and  Envy,  he  is  an   Hypocrite  :  Tho'  his  Confcience  difal- 

lows  it,  yet  if  his  Heart  allows  it,  he  is  no  Saint. Some 

make  Pretences  to  Godlinefs,  wherebv  they  do  not  only  de- 
ceive others,  but  (which  is  a  great  deal  worfe)  deceive  them- 
felves alfo  :  But  this  will  condemn  them,  that  they  live  in  a 
Courfe  of  Sin,  and  fo  muft  go  with  ungodly  Men  ;  Pfal.  125. 

5.  As  for  fuch  as  turn  afide  unto  their  crooked  If  ays.,  the  Lord 
will  lead  thetn  forth  with  the  IVorkers  of  Iniquity,  \{  there  be  a 
^reat  Change  in  a  Man's  Carriage,  and  he  be  reformecj  in  fe- 
veral  Particulars,  yet  if  there  be  one  evil  Way,  the  ]\Ian  is 
an  ungodlyMan  :  where  there  isPiety  there  is  ufiiverfal  Obe- 
dience. A  Man  may  have  great  Infirmities,  vet  be  a  cod.'v 
Man.  So  it  was  with  Z^/,  David.,  and  Peter  :  But  if  he 
lives  in  a  Way  of  Sin,  he  don't  render  his  Godlinefs  only  (uf- 
picious,  but  it  is  full  Evidence  againft  him.  Men  that  ?.rc 
godly  have  Refpe(5l  to  all  God's  Commandments  ;   ff^/,  jjq, 

6.  There  be  a  great  many  Commands,  and  if  there  be 
one  of  them  that  a  Man  has  not  Refpedt  unto,-  he  will  be  put 

*•  to 


ty(^  The  twelfth  Sign  Part  III. 

not.     H'hofoever/imeihy  hath  not /ten  him,  neither  known  him. He  that 

doth  Right e9ufnefs,  is  righteous,  even  as  he  is  righteous.  He  that  com- 
mitteth^in,is  of  the  Devil.  Chap.  5.  18.  fVe  know  that  whofoever  is 
horn  of  God,  fmneth  not  ;  hut  he  that  is  begotten  of  God,  keepeth  himfelf^ 
and  that  wicked  one  tcucheth  him  not.  John.  i^.  \^.  Te  are  my  Friends ^ 
if  ye  do  whatfoever  I  command  you.  James  2.  10.  fVhofoever  Jhall  keep 
the  whole  Law,  and  yet  offend  in  one  Point,  he  is  guilty  of  all.  i  Cor.  6. 
9.  Know  ye  not  that  the  Unrighteous  /hall  not  inherit  the  Kingdom  of  God, 
Be  not  deceived,  neither  Fornicators,  nor  Idolaters,  &c.  Jhall  inherit  the 
Kingdom  of  God.  Gal.  5.  19,  20.  Now  the  fVorks  of  the  Flejh  are 
tnanifejl,  which  are  thefe.  Adultery,  Fornication,  Uncleannefs,  Lafciviouf- 


*'  to  Shame  another  Day.  If  a  Manh'ves  in  one  evil  Way,  he 
*'  is  not  fubjedt  to  God's  Authority  :  but  then  he  lives  in  Re- 
*'  hellion  ;  and  that  will  take  off  all  his  Pleas,  and  at  once  cut 
*'  off  all  his  Pretences  ;    and  he  will  be  condemned  in  the  Day  of 

"  Judgment. One  Way  of  Sin  is  Exception  enough  againft 

**  the  Man's  Salvation.     Tho'  the  Sin  that  he  lives  in  be  but 
''  fmall  :  Such  Perfons  won't  be   guilty  of  Perjury,  Stealing, 
"  Drunkcnnefs,  Fornication  ;  they  look  upon  ihcm  to  be  hei- 
'*  nous  Things,  and  they  are  afraid  of  them  ;   but  they  do  not 
*«   much  matter  it,  if  they  opprefs  a  little  in  a  Bargain,    if  they 
"  commend  a  Thing  too  much  which  they  are  about  to  fell,    if 
<«   they  break  aPromife,  if  they  fpend  theSabbath  unprofitably,  if 
"  they  neglcdt  fecret  Prayer,   if  they  talk  rudely   and  reproach 
<«  others  ;  they  think  thefc   are  but  fmall  Things  :  If  they  can 
"  keep  clear  of  great  Tranfgreflion,   they   hope  that  God  will 
*'  not  infift  upon  fmall  Things.     But  indeed  all  the  Commands 
*'  of  God  are   eftablilhed   by   divine  Authority:  A  fmall  Shot 
^  may  kill  a  Man,  as  well  as  a  Cannon  Bullet  ;  A   fmall  Leak 
"   may  link  a  Ship.     If  a  Man  lives  in  fmall  Sins,  that  (hews  he 
*'  has  no  Love  to  God,  no  fmcere  Care  to  pleafc  and  honour 
*«  God.     Little  Sins  are  of  a  damning  Nature,  as  well  as  great : 
<<  If  they  don't  dcfcrve  fo  much  Punifhment  as  greater,  yet  they 
«'  do  dcferve  Damnation.     There  is  a  Contempt  of  God  in 
"  all  Sins  ;   Matth.  5.  19.   He  that  Jhall  break  one  of  the  leaf}  of 
'«  thefe  Commands,  and  Jhall  teach  Men  fo,  Jhall  be  called  the  leafi 
*«  in  the    Kingdom  of  God.     Prov.  19.  16.   He  that  keepeth  the 
*«   Commandment, keepeth  his  ownSoul ;  but  he  that  defpifeth  hisJ^ay^ 
*'  Jhall  die.     If  a  Man  fays,  this  is  a  grcatCommand,  and  folays 
'*  Weight  on  it,   and   another  is  a  little   Commandment,  and 
"  fo  don't  regard   it,  but  will  allow  himfelf  to  break  it,  he  is 
*'  in  a  perifliing  Condition.   "     Stoddard's  WdLy  to  know  Sin- 
.  ctrity  and  Hypocrify. 


Part  III.  of  gracious  Affidtions.  271 

nefs^  Idolatry^  JVitchcraft^  Hatred^  Variance ^  Emulations ^Wrath^  Strife^ 
Envyings,  Murders^  Drunkemicfs^  Revellings^  and  fuch  like  :  Of  the 
which  I  tell  you  before  ^ai  I  have  alfo  told  you  inTime  paj}^  that  they  which 
do  fuch  Things^  fhall  not  inherit  the  Kingdem  of  God.  Which  is  as  much 
as  to  fay,  they  that  do  any  Sort  of  Wickcdncfs.  Job  34.  3,4,5,6,7. 
Is  not  DeJiruSlion  to  the  Wicked,  atid  a  Jlrange  Punifhment  to  the  fi  'orkers 
9f  Iniquity  F  Doth  not  he  fee  my  ^l  ays.,  and  c  cunt  all  my  Steps  ?  Let  me 
be  weighed  in  an  even  Ballance^  that  God  may  know  my  Integrity.  If  tny 
Step  hath  turned  out  of  the  IVay,  and  mine  Heart  walked  after  mine  Eyes^ 
and  if  any  Blot  hath  cleaved  to  mine  Hands  .^  he.  Ezck.  33.  15.  If  In 
walk  in  the  Statutes  of  Life,  without  committing  Iniquity^  he  Jhall  furely 
live.  If  one  Member  only  be  corrupt,  and  we  don't  cut  it  off,  it  will 
carry  the  wholeBody  toHell  ;  Matth.  5.  29,30.  Saul  W2s  commanded 
to  flay  allGod's  Enemies,  the  jimalekites ;  and  he  flew  all  hut  Jgag.  and 
the  faving  him  alive  proved  hisRuin.  Caleb  hjo/hua  entered  intoGod's 
promised  Reft,  becaufe  they  wholly  followed  theLord  ;  Numb.  14.  24. 
and  32.  1 1, 12. /)^z//.  1.36. y<?/2>.  14.6,8,9,14.  A^iJ^wj^'sHypocrify ap- 
peared in  that, however  he  feem*d  to  be  greatly  afFcdcd  withGraiitudc 
to  God  for  healing  his  Leprofy,  and  engaged  to  ferve  him,  yet  in  one 
Thing  he  defired  to  be  cxcufed.  And  Herod.,  tho*  he  feared  Johny 
and  obferved  him,  and  heard  him  gladly,  and  did  many  Things  ;  yet 
was  condemned,  iq  that  in  one  Thing  he  would  not  hearken  to  him, 
even  in  parting  with  his  beloved  Herodias.  So  that  it  is  necefTary 
that  Men  fhould  part  with  their  deareft  Iniquities,  which  are  as  their 
right  Hand  and  rightEycs,Sins  that  moft  eafily  befet  them,  and  which 
they  are  moft  expofed  to  by  their  natural  Inclinations,  evil  Cuftoms, 
or  particular  Circumftances,  as  well  as  others.  As  Jofeph  would  not 
make  known  himfclf  to  his  Brethren,  who  had  fold  him,  'till  Benja- 
min., the  beloved  Child  of  the  Family,  that  was  mofl  hardly  parted 
with,  was  delivered  up  ;  no  more  will  Chrift  reveal  his  Love  to  us, 
'till  we  part  with  our  deareft  Lufts,  and  'till  we  are  brought  to  com- 
ply with  the  moft  difficult  Duties,  and  thofe  that  we  have  the  greateft 
Averfion  to. 

And  it  is  of  Importance,  that  it  fhould  be  obferved,  that  in  order 
to  a  Man's  being  truly  faid  to  be  univerfally  obedient,  his  Obedience 
muft  not  only  confift  in  Negatives .,  or  in  univerfally  avoiding  wicked 
Practices,  confifting  in  Sins  of  Commiflion  ;  but  he  muft  alfo  be  uni- 
verfal  in  the  Pofttives  of  Religion.  Sins  of  Omiffion  are  as  much 
Breaches  of  God's  Commands,  as  Sins  of  CommifHon.  Chrift,  in 
Matth.  25.  repre fonts  thofe  on  the  left  Hand,  as  being  condemned 
and  curfed  to  cverhfting  Fire,  for  Sins  of  Omi/non,  /  was  an  hungred 
and  ye  gave  me  noMeat^Scc.  AM<jn  therefore  can't  be  faid  to  be  univer- 
fally obedient,&  of  a  chriftianConverfation,only  becaufe  he  is  noThief, 
nor  Oppreflbr,  nor  fraudulent  Perfon,  BorDrunkard,nor  Tavern-haun^ 
Icr,  nor  Whore- Maikr,  nor  Rioter,  nor  Night- walker,  nor  uncleani 

nor 


^7^  .    ,i^.?he  twelfth  Sign\,  Part  III. 

nor  profane  in  his-  Language,  nor  Slanderer,  nor  Lyar,  nor  ■  Furious^ 
Xior  Malicious,  nor  Reviler  :  He  is  falfcly  faid  to  be  of  a  Converfation 
Jbat  becomes  the  GofpeJ,  who  goes  thus  far  and  no  farther  ;  but  in 
order  to  this,  it  is  neceflary  that  he  (liould  alfo  be  of  a  ferious,  relir 
glows,  devout,  humble,  meek,  forgiving,  peaceful,  refpccSlful,  con- 
defcending,  benevolent,  merciful,  charitable  and  beneficent  Walk 
2nd  Converfation.  Without  fach  Things  as  thefe,  he  don't  obey 
the  Laws  of  Chrift,  and  Laws  that  he  and  hisApoftles  did  abundantly 
infift  on,  as  of  greateft  Importance  and  NecefTity. 

2.  In  order  to  Mens  being  true  Chriflians,  it  is  necefTary  that  they 
profecute  the  Bufmefs  of  Religion,  and  the  Service  of  God  with  great 
Earneitnefs  and  Diligence,  as  the  Work  which  they  devote  themfelves 
to,  and  make  the  main  Bufmefs  of  their  Lives.  All  Chrift's  peculiar 
People,  not  only  do  good  Works,  but  are  zealous  of  gocd  IVorks  j  Tit. 
2.  14.  No  Man  can  do  the  Service  of  two  Mafters  at  once.  They 
that  are  God's  true  Servants,  do  give  up  themfelves  to  his  Service,  and 
make  it  as  it  were  their  whole  Work,  therein  employing  their  whole 
Hearts, and  the  chief  of  theirStrength  ;  Phil.  3. 1 3.  Thh  oneThing  1  do. 
Chrifiians  in  their  efFc 6lual  Calling,  are  not  called  to  Idlenefs,  but  to 
Labour  in  God's  V^ineyard,  and  fpend  their  Day  in  doing  a  great  and 
laborious  Service.  All  true  Chriftians  comply  with  this  Call,  (as  is 
implied  in  its  being  an  effe(Slual  Call)  and  do  tl^eWork  of  Chriftians  ; 
yvhich  is  every  where  in  the  new  Teflament  compared  to  thofe  Exer- 
cifes,  wherein  Men  are  wont  to  exert  their  Strength,  with  the  greateft 
Earneftncfs,  as  Running,  Wreftling,  Fighting.  All  true  Chriftians 
are  good  and  faithful  Soldiers  of  Jefus  Chrift,  zx\^  fight  the  good  Fight 
of  Faith  :  For  none  but  thofe  who  do  fo,  do  ever  lay  hold  on  eternal 
Lif^.  Thofe  vf\\o  fight  as  thofe  that  beat  the  Air,  never  win  the  Crown 
of  Vi6lory.  They  that  run  in  a  Race,  run  all ;  but  one  wins  the  Prize  ; 
and  they  that  are  flack  and  negligent  in  their  Coufe,  do  not  fo  run, 
fs  that  they  may  obtain.  The  Kingdom  of  Heaven  is  not  to  be  taken 
but  by  Violence.  Without  Earneftnefs  there  is  no  getting  along,  in 
that  narrow  Way  that  leads  to  Life-;  and  fo  no  arriving  at  that  State 
of  glorious  Life  and  Happincfs  which  it  le^^ds  to.  Without  earneft 
Labour,  there  is  no  afcending  the  fteep  and  high  Hill  of  Zion  ;  and  fo 
no  arriving  at  the  heavenly  City  on  the  Top  of  it.  Without  a  con- 
ftant  Laborioufnefs,  there  is  no  ftemming  the  fwift  Stream  in  which 
we  fwim,  fo  as  ever  to  come  to  that  Fountain  of  Water  of  Life,  that 
is  at  the  Head  of  it.  There  is  need  that  we  fhould  luatch  and  pray  al- 
Xpays,  in  order  to  our  efcaping  thofe  dreadful  Things,  that  are  coming 
on  the  UnT;odly,  and  our  being  counted  worthy  to  fiand  before  the  ^on  of 
Man,  There  is  need  o{  omt  putting  on  theiuhole  Armour  of  God,  an4 
doing  all  to  fiand ^  in  order  to  our  avoiding  a  total  Overthrow,  an^ 
^eing  utterly  de/troycd  by  thz  fiery  Darts  o/jhe  DeviL  .  There  i^.n^ejl 
...  that 


Part  III.  of  gracious  AfeMions.  £73 

that  we  fhould/^r^f/  the  Things  that  are  behind,  and  be  reaching  forth 
to  the  Things  that  are  before,  and  prejfing  towards  the  Mark  for  thePrizt 
of  the  high  Calling  of  God,  in  Chrifl   Jefus  our  Lord,    in   order   to   c-ur 
obtaining  that  Prize.     Slothfulnefs  in  the  Service  of  God,  in  his  pro- 
feflcd  Servants,    is  as  damning,    as    open  Rebellion  :  For  ihc  flothful 
Servant,  is  a  wicked  Servant,   and  (hall   be  caft  into  outer    Darknefs, 
amongGod'sopenEnemies  ;  Matth.2^.26,i^.  They  th2ii2iTt  flothful, 
are  not  Followers  of  them,  who  thro'  Faith  and  Patience  inherit  the  Fro- 
mifes.     Heb.  6.  1 1,  12.   jind  we  defire  that  every  one  of  you  do  Jhew  the 
fame  Diligence,  to  the  full  AJfurance  of  Hope,  unto  the  End  :    that  ye  be 
notjlothfuh,   but  Followers  of  them,  ivho  thro'  Faith  and  Patience  inherit 
the  Promifes,     And  all  they  who  follow  that  Cloud  of  IVitneJfes  that  are 
gone  before  to  Heaven,   do  lay   afide  every  Height,   and  the  Sin  that 
eafily  befets  them,  and  do  run  with  Patience  the  Race  that  isfet  before  the?/!, 
Hcb.  12.  I,     That  true  Faith,  by  which  Perfons  rely  on  the  Righ- 
teoufnefs  of  Chrift,    and  the  Work  that  he  hath  dene  for  them,    and 
do  truly  feed  and  live  upon  him,    is  evermore  accompanied  with  fuch 
a  Spirit  of  Earncflnefs  in  the  chriftian  Work    and  Courft- .     Which 
was  typified  of  old,  by  the  Manner  of  the   Children  of  Jfracl's  feed- 
ing on  the  Pafchal  Lamb  .•  Who  were  direded  to  eat  it,  as  thofelhat 
were  in  Hafte,  with  their  Loins  girded,  their  Shoes  on  their  Feet,  and 
Staff  in  their  Hand  ;   Exod.  12.  11.   Andthusjlmllye  eat  it  \  with  your 
Loins  girded,  your  Shoes  on  your  Feet,  and  your  Staff  in  your  Hand,  and  )e 
Jhall  eat  it  in  Hajle  :  It  is  the  Lord's  Paffover. 

3.  Every  true  Chriftian  perfeveres  in  this  Way  of  univerfal  Obe- 
dience, and  diligent  and  earneft  Service  of  God,  thro'  all  the  various 
Kinds  of  Trials  that  he  meets  with,  to  the  End  of  Life.  That  all 
true  Saints,  all  thofe  that  do  obtain  eternal  Life,  do  thus  perfcvere  in 
the  Practice  of  Religion,  and  the  Service  of  God,  is  a  Dcdrine  fo 
abundantly  taught  in  the  Scripture,  that  particularly  to  rchearfe  all 
the  Texts  which  ijnply  it  would  be  endlefs.  1  (ball  content  my  fclf 
with  referring  to  fome  in  the  Margin,   f 


t  Deut,  5.  29.  Deut.  32.  18,  19,  20.  i  Chron.  28.  9.  Pfal  78. 
7,  8,  10,  II,  35,  36,  37,  41,  42,  56,  ^'c.  Pfal.  106.  3,  12, 
13,  14,  15.  Pfal.  125.  4,  5.  Prov.  26.  II.  Ifai,  64.  5.  Jer, 
17.  13.  Ezek.i.  20.  and  18.  24.  and  ^2'  '^j  '3*  -^atth.  10, 
22.  Matth.  13.  4, —  8,  with  Vcrfes  19,-23.  Matth.  25.  8. 
Matth.  24.  12,  13.  Luh  g.  62.  Chap.  12.  35,  &c.  Chap.  22. 
28.  Chap.  17.  32.  John  8.  30,  31.  Chap:  15.  6,  7,  8,  10,16. 
Rom:  2.  7.  Chap.  11.  22.  Col.  i.  22,  23.  Heb.  3.  6,  12,  14. 
Chap.  6.  II,  12.  Chap.  10.  35,  ^c.  James  1.  25.  Rev.  2.  13, 
26.  Chap,  2.  10.    I  Ti?n.  2:  15.    2  Tim.  4.  4,  5,  6,  7,  8. 

T  But 


274  "^he  twelfth  Sign  Prat  III. 

But  that  in  Perfeverance  in  Obedience,  which  is  chiefly  infifted  on 
in  the  Scripture,  as  a  fpecial  Note  of  the  Truth  of  Grace,  is  the  Con- 
tinuance of  Profeflbrs  in  the  Pra6tic«  of  their  Duty,  and  being  fledfaft 
in  an  holy  Walk,  through  the  various  Trials  that  they  meet  with. 

By  Trials,  here  I  mean,  thofc  Things  that  occur,  and  that  a  Pro- 
feflbr  meets  with  inhisCourfe,  that  do  efpecially  render  his  Continu- 
ance in  his  Duty,  and  Faithfulnefs  to  God ,  difficult  to  Nature.  Thefe 
Things  are  from  Time  to  Time  called  in  Scripture  by  the  Name  of 
Trials,  or  Temptations  (  which  are  Words  of  the  fame  Signification  ) 
Thefe  are  of  various  Kinds  :  There  are  manyThings  that  render  Per- 
fons  Continuance  in  the  Way  of  their  Duty  difficult,  by  their  Ten- 
dency to  cherifh  and  foment,  or  to  ftir  up  and  provoke  their  Lufts  and 
Corruptions.  Many  Things  make  it  hard  to  continue  in  the  Way  of 
Duty,  by  their  being  of  an  alluring  Nature,  and  having  a  Tendency 
to  entice  Perfons  to  Sin  ;  or  by  their  Tendency  to  takeofFReftraints, 
and  embolden  'em  in  Iniquity.  Other  Things  are  Trials  of  the 
Soundnefs  and  Steadfaftnefs  of  Profeflbrs,  by  their  Tendency  to  make 
their  Duty  appear  terrible  to  'em,  and  fo  to  affright  and  drive  'em 
from  it  :  Such  as  the  Sufferings  which  their  Duty  will  expofe  'em  to  ; 
Pain,  Ill-will,  Contempt,  and  Reproach,  or  Lofs  of  outward  PofTeffi- 
ons  and  Comforts.  If  Perfons,  after  they  have  made  a  Profeffion  of 
Religion,  live  any  confiderable  Time,  in  thisWorld  which  is  fo  full  of 
Changes,  and  fo  full  of  Evil,  it  can't  be  otherwife,  than  that  they 
fhould  meet  with  many  Trials  of  their  Sincerity  and  Steadfaftnefs. 
And  befides,  'tis  God's  Manner,  in  his  Providence,  to  bring  Trials 
on  his  profefiing  Friends  and  Servants  defignedly,  that  he  may  mani- 
felt  them,  and  may  exhibit  fufficient  Matter  of  Convidion  of  the  State 
which  they  are  in,  to  their  own  Confcienccs ;  and  often-times,to  the 
World.  As  appears  by  innumerable  Scriptures  j  fome  are  refer'd  to 
the  Margin,  f 

True  Saints  may  be  guilty  of  fome  Kinds  and  Degrees  of  Backfli- 
ding,  and  may  be  foil'd  by  particular  Temptations,  and  may  fall  into 
.Sin,  yea  great  Sins  ;  But  they  can  never  fall  away  fo,  as  to  grow  wea- 
ry of  Religion,  and  the  Service  of  God,  and  habitually  to  diflikeit  and 
negleft  it ;  either  on  its  own  Account, or  on  Account  of  theDifficulties 
that  attend  it;  Asis  evidentbyC^/.b.g.  Rom.2.'].  Heb.io.^6.  Ifai./^-^, 
11.  Mai. 1.12'    They  can  never  backflide,fo  as  to  continue  no  longer 


I  Gtn.  22.  I.  Exod.  15.  25.  Chap.  16.  4.  Deut.  8.  2,  15,  16. 
Chap.  13.  3:  Judges  2.  22.  Chap.  3.  1,4.  Job  23.  10.  Ffal. 
66.  10,  II.  £zci.  3.  20.  Dan.  12.  10.  Zech.  13.  9.  Matth, 
8.  ig,  20.  Chap.  18.  21,  22.  Luke  i.  35.  I  Cor.  11.  19* 
2  Cor.  8.  8.  Jam,  i.  12.  I  Pet,  4  12,  i  Johm,  19.  Heb»  11. 
17.  Rtv.  3.  10. 


Part  III.  of  gracious  AffeBiom.  275 

in  a  JVay  of  univcrfal  Obedience  ;  or  fo,  that  it  (hall  ceafc  to  be  their 
Manner  to  obferve  all  the  Rules  of  Chriltianity,  and  do  all  Duties  re- 
quired, even  the  mofl  difHcult,  and  inthemoft  clifficullCircumrtances.  \ 
This  is  abundantly  manifert  by  the  Things  that  have  been  obferved 


''  One  Way  of  Sin  is  Exception  enough  againft  Men'sSalvation, 
"  though  their  Temptations  be  great.  Some  Perfons  delight  in 
*'  Iniquity  ;  they  take  Pleafure  in  Rudenefs,  and  intemperate 
"  Practices :  But  there  be  others,  that  don't  delight  in  Sin  ; 
''  when  they  can  handfomely  avoid  it,  they  don't  chufe  it  ; 
"  except  they  be  under  fomc  great  NecefHty,  they  will  not  do 
^'  it.  They  are  afraid  to  fin;  they  think  it  is  dangerous,  and 
'<  have  fome  Care  to  avoid  it  :  But  fomctimes  they  force  them- 
*'  felves  to  fin  ;  they  are  reduced  to  Difficulties,  and  can't  tell 
'*  how  well  to  avoid  it  ;  it  is  a  dangerous  Thing  not  to  do  it. 
"  If  A^^^w^^  don't  bow  himftlf  in  the  Houfe  of  7^/m;72^n,  the 
<'  King  will  be  in  a  Rage  with  him,  take  away  his  Office,  it 
'*  may  be  take  away  his  Life,  and  fo  he  complies ;   2   Kingi  5. 

«<    18. So  Jcroboc?n  forced  himfelf  to  fet  up  the  Calves  at  Dan 

«<  and  Bethel:  He  thought  that  if  the  People  went  up  to  Jeru- 
"  falem  to  worfhip,  they  would  return  to  Rehohoam,  and  kill 
'*  him  ;   therefore  he  muft  think  of  fome  Expedient  to  deliver 

"  himfelf  in    this   Strait;     i    Kings   12.   27,   28. He  was 

"  driven  by  appearing  Neccffity  to  take  this  wicked  Courfe. 
**  So  the  ftony  Ground  Hearers  were  willing  to  retain  the  Pro- 
"  feflion  of  the  true  Rdigion  ;  but  theCafe  was  fuch,  that  they 
"  thought  they  could  not  well  do  it;  Matth.  13.  21.  IFhen 
*'   Tribulation  or  PerJ  cent  ion  arifeth  hecaufe  of  the  Word^  by  and  by 

'*  he  is   offended. So  Achan  and    Gahazi  had   fingular   Op- 

*'  portunities  to  get  an  Eftate  ;  if  they  live  twenty  Years  ihty 
'«  are  not  like  to  have  fuch  an  Advantage  ;  and  they  force 
"  themfelves  to  borrow  a  Point,  and  break  the  Law  of  God. 
*'  They  lay  a  Neceflity  on  Ertate  and  Liberty  and  Life,  but  not 
"  upon  Obedience.  If  a  Man  be  willing  to  ferve  God  in  ordi- 
''  nary  Cafe?,  but  excufe  himfelf  when  there  be  great  Difficul- 
"  ties,  he  is  not  godly.  It  is  a  fmall  Matter  to  fcrvcGod  when 
<<  Men  have  no  Temptation  ;  but  Lot  was  holy  in  Sodcm^  Kcah 
'«  was  righteous  in  the  old  World.  Temptations  try  Men, 
*«  but  they  don't  force  Men  to  fm :  And  Grace  will  eftablifh 
'<  the  Heart  in  a  Day  of  Temptation.  They  are  blefied  that 
<'  do  endure  Temptation,  Jam.  i.  12.  But  they  are  curfcd 
"  that  fall  away  in  a  Day  of  Temptation."  Stoddard'^  Way 
to  know  Sincerity  and  Hypocrify. 

T  2  alrcadv. 


2/6  The  twelfth  Sign  Part  III. 

already.  Nor  can  they  ever  fall  away  fo,  as  habitually  to  be  more 
engaged  in  other  Things,  than  in  the  Bufinefs  of  Religion  ;  or  fo  that 
it  (hould  become  their  Way  and  Manner  to  ferve  fomething  elfc  more 
than  God  ;  or  fo  as  ftatedly  to  ceafe  to  ferve  God,  with  fuch  Earneft- 
nefs  and  Diligence,  as  ftill  to  be  habitually  devoted  and  given  up  to  the 
Bufinefs  of  Religion.  Unlefs  thofe  Words  of  Chrift  can  fall  to  the 
Ground,  Te  cannot  ferve  two  Maflers^  and  thofe  of  the  Apoftle,  He 
that  will  he  a  Friend  of  the  Worlds  is  the  Enemy  of  God  :,  and  unlefs  a 
Saint  can  change  his  God,  and  yet  be  a  true  Saint.  Nor  can  a  true 
Saint  ever  fall  away  fo,  that  itfhall  come  to  this,  that  ordinarily  there 
Ihall  be  no  remarkable  Difference  in  his  Walk  and  Behaviour  fuice  his 
Converfion,  from  what  was  before.  They  that  are  truly  converted 
are  newMen,newCreatures ;  new, not  only  within, but  without ;  they 
are  fandlified  throughout,  in  Spirit,  Soul  and  Body  ;  old  Things  are 
pafs'd  away,  all  Things  are  become  new  ;  they  have  new  Hearts,  and 
new  Eves,  new  Ears,  new  Tongues,  new  Hands,  new  Feet ;  /.  e» 
a  new  Converfation  and  Praftice  ;  and  they  walk  in  Newnefs  of  Life, 
and  continue  to  do  fo  to  the  End  of  Life.  And  they  that  fall  away, 
and  ceafe  vifibly  to  do  (o^  'ti)  a  Sign  they  never  were  rifen  with 
ChrifK  *  And  efpecially  when  Men's  Opinion  of  their  being  con- 
verted, and  fo  in  a  fafe  Eftate,  is  the  very  Caufe  of  their  coming  to 
this,  it  is  a  moft  evident  Sign  of  their  Hypocrify.  ||  And  that,  whe- 
ther 


'«  Hence  we  learn  what  Verdidl  to  pafs  and  give  in,  concerning 
"  thofe  Men  that  decay  and  fall  ofFfrom  the  Lord.  They  ne- 
*«  ver  h^d  Oil  in  the  VefTel  ;  never  had  a  Dram  of  Grace  in 
"  their  Heart.  Thus  i  John  2.  ig.  If  they  had  been  of  u^^ 
"  they  would  no  Doubt  have  continued  with  us.  It  fe ems  they 
"  were  fuch  Men,  which  were  fo  eminent  and  excellent,  as  that 
"  there  were  no  Brands  nor  Marks  upon  them,  to  give  Notice 
••'  to  the  Churches,  that  they  were  mark'd  out  for  Apoftacy  ; 
*'  but  were  only  difcovered  to  be  unfound,  by  their  Apoftacy  ; 
«'  and  this  was  Argument  good  enough."  Shepard's  Parable, 
Part  L  p.  226. 

«'  When  a  Man's  Rifmg  is  the  Caufe  of  his  Fall,  or  feals  a  Man 
**  up  in  his  Fall,  or  at  leaft  the  Caufe  through  his  Corruption. 
"  Ex.  Gr.  Time  was,  a  Man  lived  a  loofe,  carelefs,  carnal 
*'  Life  ;  by  the  Miniflry  of  fome  Word,  or  Reading  of  fome 
"  Book,  or  Speaking  with  fome  Friend,  he  comes  to  be  con- 
''  vinced  of  his  Mifery  and  woful  Condition,  and  fees  no  Good 
*'  norGrace  in  himfelf  ;  he  hath  been  even  hitherto  deceived:  At 
"  lad  he  comes  to  get  fome  Light,  fjmc  Tade,  fome  Sorrows, 
«'  fome  Heart  to  ufe  the  Means,  fome  Comfort  and  Mercy  and 

Hope 


Part  III.  of  gracious  Affe 51  icm.  2jy 

ther  their  Falling  away  be  into  their  former  Sins,  or  into  feme  new 
Kind  of  Wickednefs  ;  having  the  Corruption  of  Nature  only  turned 
inio  a  new  Channel,  inftead  of  it's  being  mortified.  As  when  Per- 
fons  that  think  themfclvcs  converted,  tho*  they  do  not  return  to 
former  Prophanencfs  and  Lewdnefs  j  yet  from  the  high  Opinion  they 
have  of  their  Experiences,  Graces  and  Priviledges,  gradually  fettle 
more  and  more  in  a  felf- righteous  and  fpiritually  proud  Temper  of 
Mind,  and  in  fucha  Manner  of  Behaviour  and  Converfaiion,  as  natu- 
rally arifes  therefrom.  When  it  is  thus  with  Men,  howcvc'r  far  they 
may  fcem  to  be  from  their  former  evil  Pradices,  this  alone  is  enough 
to  condemn  'em,&  may  render  their  laft  State  far  worfe  than  thcfirft. 
For  this  fcems  to  be  the  very  Cafe  of  the  Jews  of  that  Generation 
that  Chrift  fpeajcs  of,  AJatth.  12.  43,  44,  45.  who  having  been  a- 
wakened  by  John  the  Baptiji'^  Prcachmg,  and  brought  to  a  Reforma- 
tion of  their  former  licentious  Courfes,  whereby  the  unclean  Spirit 
was  as  it  were  turned  out,  and  the  Houfe  fwept  and  garnifh'd  j  yet 
being  ^/w/*/;;  of  God  and  of  Grace,  became  full  of  themfelves,  and 
were  exalted  in  an  exceeding  high  Opinion  of  their  own  Riohteou;f- 
nefs  and  eminent  Holinefs,  and  became  habituated  to  an  anfwerably 
Self-exalting  Behaviour  ;  To  changing  the  Sins  of  Publicans  and  Har- 
lots, for  thofe  of  the  Pharifees  ;  and  in  the  IfTue,  had  feven  Devils, 
worfe  than  the  firft. 

Thus  I  have  explain'd  what  Exercife  and  Fruit  I  mean,  when  I"  lay 
that  gracious  AfFe<Stions  have  their  Exercife  and  Fruit  in  chriftian 
Pra6iice. 

The  Reafon  why  gracious  AfFe^ions  have  fuch  a  Tendency  and 
EfFec^:,  appears  from  many  Things  that  have  already  been  obferved, 
in  the  preceeding  Parts  of  this  Difcourfe. 

V    ,T"he  Reafon  of  it  appears  from  this,  that  ^r^t/W  Affeeiiom  do  arife 
from  thofeOperatiom  ^ Injiuences  which  are  fpiritual^  and  that  the  inward 


Hope  of  Life  :  And  when  it  is  thus  with  him,  now  he  falls  ; 
He  grows  full  and  falls  ;  and  this  Riling  is  the  Caule  of  his 
Fall  ;  his  Light  is  Darknefs  and  Death  to  him  ;  and  grows 
to  a  Form  of  Knowledge  ;  his  Rifing  makes  him  fall  to  For- 
mality, and  then  to  Prophanencfs  ;  and  (o  his  Tafting  fatis- 
fieshim'j  his  Sorrows  empty  his  Heart  of  Sorrow  for  Sin  ; 
and  his  Sorrows   for  his  Falls  harden  his  Heart  in  his  Falls  ; 

and  all  the  Means  of  recovering  him  harden  him. Look  as 

it  is  in  Difeafes  ;  if  the  Phyfick  and  Meat  turns  to  be  Poifon, 
then  there  is  no  Hope  of  Recovery  ;  a  Man  is  fick  to  Death 
now.  The  Saint's  httle  Memfure  makes  him  forget  what  \% 
behind."     Shepard's  Parable,  Part  I,  p.  226.  ^ 

T  3  Principle/ 


278  The  twelfth  Sign  Part  III, 

Principle  from  whence  they  flow.  Is  fomething  dlvtm^  a  Communica- 
tion of  God,  a  Participation  of  the  divine  Nature,  Chrift  living  in  the 
Heart, the  iioly  Spirit  dwelling  there,  inUnion  with  the  Faculties  of  the 
Soul,  as  an  Internal  vital  Principle,  exerting  his  own  properNature,  in 
fhe  Exercife  of  thofeFaculties'.  This  is  fufficient  to  fhew  us  why  true 
Grace  fhould  have  fuch  Activity,  Power  and  Eilficacy.  No  Wonder 
that  which  is  divine,  is  powerful  and  effe<Slual  j  for  it  has  Omni- 
potence on  it's  Side.  If  God  dwells  in  the  Heart,  and  be  vitally  u- 
nited  to  it,  he  will  (hew  that  he  is  a  God,  by  the  Efficacy  of  his  Ope- 
ration. Chrift  is  not  in  the  Heart  of  a  Saint,  as  in  a  Sepulchre,  or  as 
a  dead  Saviour,  that  does  nothing  ;  but  as  in  his  Temple,  and  as  one 
that  is  alive  from  the  Dead.  For  in  the  Heart  where  Chrift  favingly 
is,  there  he  lives,  and  exerts  himfelf  after  the  Power  of  that  endlefs 
Life,  that  l>e  received  at  his  RefurrecSlion.  Thus  every  Saint  that  is 
the  Subje£l  of  the  Benefit  of  Chrift's  Suff^erlngs,  is  made  to  know  and 
experience  the  Power  of  his  RcfurrecSlion.  The  Spirit  of  Chrift, 
which  is  the  immediate  Spring  of  Grace  in  the  Heart,  is  all  Life,  all 

Power,  all  A61 ;   2   Cor.   2.   4.   In  Demonjlrotion  of  fhe    Spirit^ 

and  of  Power,  i  Thef.  i.  5.  Our  Go/pel  came  not  unto  ym  in  Word 
mly.,  hut  alfo  in  Power ^  and  in  the  holy  Ghojl.  i  Cor.  4.  20.  The 
Kingdom  of  God  is  not  in  IVord^  but  in  Power.  Hence  favIngAfFedlions, 
iho'  oftentimes  they  don't  make  fo  great  aNoifeand  Show  as  others  ; 
yet  have  in  them  a  fecrct  Solidity,  Life  and  Strength,  whereby  they 
take  hold  of,  and  carry  away  the  Heart,  leading  it  into  a  Kind  of 
Captivity,  2  Cor.  TO.  5.  gaining  a  full  and  ftedfafl:  Determination  of 
the  Will  for  God  and  Holinefs  ;  Pfal.  110.  3.  Thy  People  fmll  he 
willing  in  the  Day  of  thy  Poiuer.  And  thus  it  is  that  holy  Affections 
have  a  governing  Power  in  the  Courfe  of  a  Man's  Life.  A  Statue 
may  look  very  much  like  a  real  Man,  and  a  beautiful  Man  ;  yea  it 
J  may  have,  in  it's  Appearance  to  the  Eye,  the  Refemblance  of  a  very 
"lively,  ftrong  and  a(Aive  Man  ;  but  yet  an  inward  Principle  of  Life 
and  Strength  is  wanting  ;  and  therefore  it  does  nothing,  it  brings 
nothing  to  pafs,  there  is  no  Adion  or  Operation  to  anfwer  the 
Shew.  Falfe  l^ifcoveries  and  Affe6lions  don't  go  deep  enough, 
to  reach  and  govern  the  Spring  of  Men's  A6Vions  and  Pradlice. 
The  Seed  in  ftony  Ground  had  not  Decpnefs  of  Earth,  and  the 
Root  did  not  go  deep  enough  to  bring  forth  Fruit.  But  gracious  Af- 
fections go  to  the  very  Bottom  of  the  Heart,  and  take  hold  of  the  very 
inmoft  Springs  of  Life  and  Activity.  Herein  chiefly  appears  the 
Power  of  true  Godlinefs,  vix.  in  it's  being  effc£^ual  in  Pra61:ice. 
Arrd  the  Efficacy  of  Godlinefs  in  this  Rcfpcdt,  Is  what  the  Apoftle 
has  Refpe6l  to,  when  he  fpeaki  of  the  Power  of  Godlinefs,  2  Tim. 
7.  5.  as  is  very  plain  ;  for  he  there  is  particularly  declaring,  how 
lome  Profeffbrs  of  Religion  would  notorioufly  fail  in  the  Pradtice  of 
it  3  and  then  in  the  5th  Verfc  obfervcs,  that  in  being  thus  of  an  un- 
holy 


Part  III.  of  gracious  AffeBiom.  279 

holy  Pradlice,  they  deny  the  Power  of  Godlinefs,  tho*  they  have  the 
Form  of  it.  Indeed  the  Power  of  Godlinefs  is  exerted  in  the  firft 
Place  within  the  Saul,  in  the  fenfible,  lively  Exercife  of  gracious  Af- 
ft(flions  there.  Yet  the  principal  E^'idence  of  this  Power  of  Godli- 
nefs, is  in  thofe  Exercifes  of  holy  AfFedliOns  that  are  pra6lical,  and  in 
their  being  pra6licar;  in  conquering  the  Will,  and  conquering  the 
Li){ls  and  Corruptions  of  Men,  and  carrying  Men  on  in  the  Way  of 
Holinefs,  thro'  all  Temptation,  Difficulty  and  Oppofition. 

Again,  The  Rcafon  why  gracious  AfFccSfions  have  their  Exercife 
and  Effc6l  in  chriftian  Practice,  appears  from  this  (which  has  alfo 
been  before  obfervcd)  \\\?X  the  jirjl  obje^ive  Ground  of  graciom  y^ffec- 
ttons^  is  the  tranfcendenily  excellent  and  amiable  Nature  of  divine  Things^ 
as  they  are  in  themfelves^  and  not  any  conceived  Relation  they  bear  to  Self, 
or  SelflntereJ}.  This  fhcws  why  holy  Affc6lions  Will  caufc  Men  to 
be  holy  in  their  Practice  univerfaljy.  What  makes  Men  partial  in 
Religion  is,  that  they  fcek  themfelves,  and  notGod,  in  their  Religion, 
and  clofc  with  Religion,  not  for  its  own  excellent  Nature,  but  only 
to  ferve  a  Turn.  He  that  clofes  with  Religion  only  to  fcrvc  a  Turn, 
will  clofe  with  no  more  of  it  than  he  imagines  ferves  that  Turn  : 
But  he  that  clofes  with  Religion  for  its  own  excellent  and  lovely  Na- 
ture, clofes  with  all  that  has  that  Nature  :  He  that  embraces  Religion 
for  its  own  Sake,  embraces  the  Whole  of  Religion.  This  alfo  fhewi 
why  gracious  AfFe6lions  will  caufe  Men  to  practice  Religion  pcrfe- 
veringly,  and  at  all  Times.  Religion  may  alter  greatly  in  Procefs 
of  Time,  as  to  its  Conhftence  with  Men's  private  Intcreft,  in  many 
Refpe(^s  ;  and  therefore  he  that  complies  with  it  only  from  felfifh 
Views,  is  liable,  in  Change  of  Times,  to  forfake  it  :  But  the  excel- 
lent Nature  of  Religion,  as  it  is  in  it  felf,  is  invariable  ;  it  is  always 
ihe  fame,  at  all  Times,  and  thro'  all  Changes  ;  it  never  alters  in  any 
Refpea. 

The  Reafon  why  gracious  AfFe^ions  iflue  in  holy  Practice,  alfo 
further  appears  from  the  Kind  of  Excellency  of  divine  Things,  that 
it  has  been  obferved  is  the  Foundation  of  all  holy  Aftedlion,  viz.  their 
moral  Excellency^  or  the  Beauty  of  their  Holinefs,  No  wonder  that  a 
Love  to  Holinefs,  for  Holinefs  Sake,  inclinesPerfons  to  pra<Sl:ice  Holi- 
nefs, and  to  practice  every  Thing  that  is  holy.  Seeing  Holinefs  is  the 
mainThing  that  excites, draws  &  governs  all  graciousAfFeclions,no  won- 
der that  all  fuch  Aftc6lions  tend  to  Holinefs.  That  which  Men  love, 
they  defire  to  have  and  to  be  united  to,  and  poflefTed  of.  That 
Beauty  which  Men  delight  in,  they  defire  to  be  adorned  with.  Thofe 
A6ls  which  Men  delight  in,    they  necefl'arily  incline  to  do. 

And  what  has  been  obferved  of  that  divine  Teaching  and  Leading  oj 
the  Spirit  ofGod^  which  there  is  in  gracious  AfFc6tions,  (hews  theRea- 
fon  of  thisTendency  of  fuchAfFecSlions  to  an  univerfally  holy  Pradlice. 
For  as  has  been  obferved,  the  Spirit  of  God  in  this  his  divine  Teach- 

T  4  ing 


28o  "The  twelfth  Sign  Part  III. 

ing  and  Leading,  gives  the  Soul  a  natural  Relifh  of  the  Sweetnefs  of 
that  which  is  holv",  and  of  every  Thing  that  is  holy,  fo  far  as  it  comes 
in  View,  and  excites  a  Difrelifli  and  j:)irgiifl  of  every  Thing  that  is 
unholy. 

The  fame  alfo  appears  from  what  has  been  obferved  of  the  Nature 
of  ihzi  fpiriirtnl  Knoivledge^  which  is  the  Foundation  of  all  holy  Affec- 
tion, as  confifting  in  a  Senfe  and  Vieiv  of  that  Excellency  in  divine 
Tfwigs,  which  is  fupream  and  tranfcendent.  For  hereby  thefe  Things 
appear  above  all  others,  worthy  to  be  chofen  and  adhered  to.  By  the 
Sight  of  the  Uanfcendent  Glory  of  Chrift,  true  Chriflians  fee  him 
worthy  to  be  followed  ;  and  fo  are  powerfully  drawn  after  him  : 
They  fee  him  worthy  that  they  fhould  forfake  all  for  him  :  By  the 
Sight  of  that  fuperlative  Amiablenefs,  they  are  thoroughly  difpofed 
to^'be  fubje<ft  to  him,  and  engaged  to  labour  with  Earneftnefs  and 
A(?tivity  in  his  Service,  and  made  willing  to  go  thro'  all  Difficulties 
for  his  Sake.  And  'tis  the  Difcovej-y  of  this  divine  Excellency  of 
Chrift,  that  makes  'em  conftantto  him  :  For  it  makes  a  deep  Impref- 
iion  upon  their  Minds,  that  they  cannot  forget  him  ;  and  they  will 
follow  him  whitherfoever  he  goes,  and  it  is  in  vain  for  any  to  endea- 
vour to  draw  them  away  from  him. 

The  Rcafon  of  this  pra£i:ical  Tendency  and  IfTue  of  gracious  Affec- 
tions, further  appears,  from  what  has  been  obferved  of  fuch  Affec- 
tions being;  attended  with  a  thorough  Convi^icn  of  the  Judgment,  of  the 
Reality  and  Certainty  of  divine  Things.  No  wonder  that  they  who 
were  never  thoroughly  convinced  that  there  is  any  Reality  in  the 
Things  of  Religion,  will  never  be  at  the  Labour  and  Trouble  of  fuch 
an  earneft,  univerfal  and  perfevering  Practice  of  Religion,  thro*  all 
Difficulties,  Self-denials  and  Sufferings,  in  a  Dependance  on  that, 
which  they  are  not  convinced  of.  But  on  the  other  Hand,  they  who 
are  thoroughly  convinced  of  the  certain  Truth  of  thofc  Things,  muft 
needs  be  govcrn'd  by  them  in  their  Pr^aice  ;  for  the  Tubings  revealed 
in  th«  Word  of  God  are  fo  great,  and  ^o  infinitely  more  important, 
than  all  other  Things,  that  it  is  inconfillent  with  the  human  Nature, 
that  a  Man  flmuld  fully  believe  the  Truth  of  them,  and  not  be  in- 
fluenced by  them  above  all  Things,  in  his  Pra6lice. 

Again,  The  Reafon  of  this  Expreffion  and  Fffc6l  of  holyAffe6tions 
in  the  Praftice,  appears  from  what  has  been  obferved  of  a  Change  of 
Nature,  accompanying  fuch  Affe£iions,  -Without  a  Change  of  Nature, 
Men's  Pradtice  will; not  be  thoroughly  changed.  'Till  the  Tree  be 
made  good,  the  Fruit  will  not  be  good.  Men  don't  gather  Grapes 
of  Thorns,  nor  Figs  of  Thiftles.  The  Swine  may  be  waflYed,  and  ap- 
pe:ir  clean  for  a  little  while,  but  yet,  without  a  Change  of  Nature, 
ff^'will  ft»ll  wallow  in  the  Mire.  Nature  is  a  more  powerful  Prin- 
ciple of  A6lion,  than  any  Thing  that  oppofes  it :  Tho*  it  may  be  vio- 
lei>tJy  reftrain'd  fur  a  while,  it  will  finully  overcome  that  which  re- 


ftrains 


Part  III.  of  graciom  Affections.  281 

ftrains  it :  *Tis  like  the  Stream  of  a  River,  it  may  be  ftopp'tl  a  whf! 
with  a  Dam,  but  if  nothing  be  done  to  dry  the  Fountain,  it  won^c 
be  ftop'd  always  ;  It  will  h.ive  a  Courfe,  euhcr  in  its  old  Clidnnel,  ci 
a  new  one.  Nature  is  a  Thing  more  ccnftant  and  permanent,  iliai> 
any  of  thofe  Things  that  are  the  Foundation  of  "earn, il  Men's  RcJor- 
matioil  and  Rightcoufnefs.  When  a  naturafA^an  iconics  his  Lulf,  and 
lives  a  (tri(51:,  religious  Life,  and  feems  humble,  painful  and  earnfft  in 
Religion,  'tis  not  natural,  *tis  all  a  Force  againft  Nature  ;  as  when  a 
Stone  is  violently  thrown  upwards  ;  but  that  Force  will  be  gradually 
fpent  ;  yet  Nature  will  remain  in  its  full  Strength,  and  fo  prcvafli 
again,  and  the  Stone  returns  downwards.  As  long  as  corrupt  Na 
turc  is  not  mortified,  but  the  Principle  left  whole  in  a  Man,  'tis  a  vaij) 
Thing  to  txpe6^  that  it  fhould  not  govern.  But  if  the  old  Nature- 
be  indeed  mortified,  and  a  new  and  lieavenly  Nature  infufed  ;  then 
may  it  well  be  expected,  that  A4en  will  walk  in  Ncwnefs  of  Life, 
and  continue  to  do  fo  to  the  End  of  their  Days. 

The  Reafon  of  this  pradlical  Exercife  and  ilffed  of  holv  Affec- 
tions, may  alfo  be  partly  feen,from  what  has  been  faid  of  that  spirit  of 
Humility^  which  attends  them.  Humility  is  that  wherein  a  Spirit  of 
Obedience  docs  much  confift.  A  proud  Spirit  is  a  rebellious  Spirit, 
but  a  humble  Spirit  is  a  yicldable,fubje(3',  obediential  Spirit.  We  fee 
among  Men,  that  the  Servant  who  is  of  a  haughty  Spirit,  is  not  apt 
in  every  Thing  to  be  fubmiilive  and  obedient  to  the  Will  of  his  Maf- 
iitx  ;   but  it  is  otherwife  with*  that  Servant  who  is  of  a  lowly  Spirit. 

And  that  Lamblike^  Dovelike  $p:rit^  that  has  been  fpoken  of,  which 
accompanies  all  gracious  Affections,  fulfills  (  as  the  Apoltle  obfervea, 
Rom.  13,  8,  9,  10.  and  Gal.  5.  14.  )  all  the  Duties  of  the  fc- 
cond  Table  of  the  Law  ;  wherein  chriftian  Pradlice  does  very  much 
confift,  and  wherein  the  external  Pra6lice  of  Chriftianitv  chieilv  con- 
fids. 

And  theReafon^wliy  graciousAffedions  are  attendedwiththat  ftricft, 
univerfal  and  conftant  Obedience  which  has  been  fpoken  of,  further 
appears, from  what  has  beenobfcrved  of  thatTV^/^a-w^/}  ^^'^/r//, which 
accompanies  the  Affections  of  true  Saints,  caufing  in  them  fo  quick 
and  lively  a  Senfeof  Pain,  thro'  the  Prefence  of  moral  Evil,  and  Vu^'h 
a  Dread  of  the  Appearance  of  Evil. 

And  one  great  Reafon  why  the  chriftian  Practice  which  flows  from 
gracious  Affections,  is  univerfal,  and.conftant,  and  perfcvcring,  ap- 
pears from  what  has  been  obfcrved  of  thofe  Affections  themf:.lvcs, 
from  whence  this  Practice  flowsj  being  univerfal  and  conftant,  in  al; 
Kinds  of  holy  Exercifes,  and  towards  all  Objects,  and  in  all  Circum- 
ftanccs,  and  at  all  Seafons,  in  a  beautiful  Synwutry  arid,  Propcriion. 

And  much  of  the  Reafon  why  holy  Affections  are   exprefs'd  and 

manifcfted  in  fuch  an  Earneftnefs,  Activity,  and  Engagedncfs  and  Pcr- 

feveraticc  \\\  holy  Practice,  as  has  been  fpoken  of,  appc^vrs  from  what 

i"i  ha. 


282  The  twelfth  Sign  Part  III. 

'fcas  been  obferved,  of  the  fpiritual  Appetite  and  Longing  after  fur- 
ther  Attainments  in  Religion, which  evermore  attends  trueAfFection, 
and  don'c  decay,  but  increafes,  as  thofe  Affections  increafe. 

Thus  we  fee  how  the  Tendency  of  holy  Affections  to  fuch  a  chrif- 
tian  Practice  as  has  been  explained,  appears  from  each  of  thofe  Cha- 
lacterifticks  of  holy  Affection,  that  havT  been  before  fpoken  of. 

And  this  Point  may  be  further  illuftrated  and  confirmed,  if  it  be 
confidered,  that  the  holy  Scriptures  do  abundantly  place  Sincerity  and 
Soundnefs  in  Religion,  in  making  a  full  Choice  of  God  as  our  only 
Lord  and  Portion,  forfaking  all  for  him,  and  in  a  full  Determination 
of  the  Will  for  God  and  Chrift,  on  counting  the  Coft  ;  in  our  Hearts 
clofing  and  complying  with  the  Religion  of  Jefus  Chrifc,  with  all  that 
belongs  to  it,  embracing  it  with  all  it's  Difficulties,  as  it  were  hating 
our  deareft  earthly  Enjoyments,  and  even  our  own  Lives,  for  Chrift  ; 
giving  up  our  felves,  with  all  that  we  have,  wholly  and  forever,  un- 
to Chrift,  without  keeping  back  any  Thing  or  making  any  Referve  ; 
or  in  one  Word,  in  the  great  Duty  o^  Self-denial  for  Chrift  -,  or  in  de- 
nying, /.  e.  as  it  were  difowning  and  renouncing  ourfelves  for  him, 
making  ourfelves  nothing  that  he  may  be  all.  See  the  Texts  to  this 
Purpofe  referred  to  in  the  Margin,  f  Now  furely  having  an 
Heart  to  forfake  all  for  Chrift,  tends  to  actually  forfaking  all  for 
him,  fo  far  as  there  is  Occafion,  and  we  have  the  Trial.  An  having 
an  Heart  to  deny  ourfelves  for  Chrift,  tends  to  a  denying  our  felves  in 
Deed,  when  Chrift  and  Self-Intereft  ftand  in  Competition.  A  giv- 
ing up  our  felves,  with  all  th^t  we  have  in  our  Hearts,  without  ma- 
king any  Referve  there,  tends  to  our  behaving  ourfelves  univerfally 
as  his,  as  fubject  to  his  Will,  and  devoted  to  his  Ends.  Our  Hearts 
entirely  clofing  with  tlie  Religion  of  Jefus,  with  all  that  belongs  to  it, 
and  as  attended  with  all  it's  Difficulties,  upon  a  deliberate  counting 
the  Coft,  tends  to  an  univerfal  clofmg  with  the  fame  inAct  and  Deed, 
and  actually  going  through  all  the  Difficulties  that  we  meet  with  in 


t  Matt}},  5.  29,  30.  Matth.  6.  24.  Chap.  8.  19, --22.  Chap.  4. 
18,— -22-  Chap,  10.  37,  38,39.  Chap.  12-  44,45,46.  Chap. 
16.  24,  25,  26.  Chap.  18.  8,  9.  Chap.  19.  21,  27,-29.  Luke 

5,  27,  28.  Luke  10^  42.  Chap.  12.  33,  34.  Chap.  14.  16, 

20,  25, 33.   Chap.  16.  13,   J^s  ^.  34,  35.  with  Chap.  5.  i, 

II.  Rom.  6.  3,- — 8.    Gal.  2.20.  Chap.  6.  14.    Philip.  3. 

7, — 10.    Jam.  I.  8,9,  10.    Chap.  4.  4.     I  Johni.  15.    Rev, 

14.  4.  Gen.  12.  t,---4.  with  Heb.  11.  8,  9,  10.  Gen.  22.  12. 
and  Heb.  II.  17.  Heb.  1 1.  24,-— 27.  Deut.  13.  6.  and  Chap. 
33.  9.  Ruth.  I.  6, 16.   with  Pfai  45.  10,  11.  and  2  Sam. 

15.  ig,— a2,  Pfal.  73.  25.  PfaL  16.  5,  6.   La?n.  3.  24.  Jer. 

the 


Part  III.  of  gramus  AffeSlm^s,  283 

the  Way  of  Religion,  and  fo  holding  out  with  Patience  and  Pc«  fevp- 
ranee. 

Tfie  Tendency  of  Grace  in  the  Heart  to  holy  Practice,  is  very  di- 
rect, and  the  Connection  moft  natural  clofe  and  neceflary.  True 
Crrace  is  not  an  unactive  Thing  ;  there  is  nothing  in  Heaven  or  Karti] 
of  a  more  active  Nature  ;  for  'tis  Life  it  k\^^  and  the  moft  active 
Kind  of  Life,  even  fpiritual  and  divine  Life.  'Tis  no  barren  Thin»  > 
there  is  nothing  in  the  Univcrfe  that  in  it's  Nature  lias  a  ereater 
Tendency  to  Fruit.  Godlinefs  in  the  Heart  has  as  direct  a  Rrlatlcr 
to  Practice,  as  a  Fomitain  has  to  a  Stream,  or  as  the  lumincus  Natiite 
of  the  Sun  has  to  Beams  font  forth,  or  as  Life  has  to  Brcathin<%  or  the 
Beating  of  the  Pulfe,  or  any  other  vital  Act  ;  or  as  a  Habit  or  Princi- 
ple of  Action  has  to  Action  :  For  'tis  the  very  Nature  and  Notion  of 
Grace,  tliat 'tis  a  Principle  of  holy  Action  or  Practice.  Recencra- 
tion,  which  is  that  Work  of  God  in  which  (yrace  is  infufed,  Irjs  a  di- 
rect Relation  to  Practfice  ;  for  'tis  the  very  End  of  it,  with  a  View  to 
which  the  whole  Work  is  wrought  :  All  is  calculated  and  framed, 
in  this  mighty  and  n>anifold  Change  wrought  in  the  SoyI,  fo  as  direct- 
ly to  tend  to  this  End:  Eph.  2.  10.  Fcr  we  are  his  Workmanjhip^ 
created  in  Chnjf  J efus.  unto  good  JVorks.  Yea 'tis  the  very  End  of  the 
Redemption  of  Chrift ;  I'it.  2.  14.  f'Vhc gave  hiinfelf  for  us,  that  he 
might  redeem  us  from  all  Iniquity^  and  purify  unto  himfclf  a  peculiar  Fco- 
ple^  zealous  of  good  H 'or  ks.  2  Cor.  5.  15.  He  died  for  all,  that  they 
which  live^ftjould  not  henceforth  live  unto  tlnmf elves ^  but  unto  him  uho 
died,  and  rofe  agai^u  Hcb.  q.  14.  How  much  more  fia  1 1  the  Blocdof 
Chrij}\  who  through  the  eternal  '^pirit^  offered  up  himfelf  without  Spot  to 
God  spurge  your  Confciences  from  dead  IVcrks^  to  ferve  the  living  God  ? 
Col.  I.  21,  22.  And  you  that  were  fometimes  alienated^  and  Enemits  in 
your  Minds  by  wicked  fVorks.  yet  now  hath  he  reconciled^  in  the  Bcdy  of 
hh  Flejh.,  thro'  Death,  to prcfent you  holy  crrdunhlameabh,  and  unreprcva- 
bk  in  his  Sight,      r    Pet.  f8.    For  as  much  as  ye  know  that  ye  were 

not  redeemed  with  corruptihh  ^things  ^  cis  Silver  and  Geld,  from  ycur  vain 
Converfa^ion  —'-—,  Luke-  i.  74,  j^.  That  he  wouU  grmt  us^ 
that  we  being  delivered  out  ef  the  Hinds  of  ow  Enemies^  might  ferve  him 
without  Fear,  in  Holinefs  ^nd  Righteoufncfs  before  him,  all  the'  Days  of 
our  Lives.  Ciod  often  Tpcaks  of  holy  Pradiice,  as  the  End  of  that 
great  typical  RedcmpticiTi,  the  Redemption  from  Egyptian  hon^Tigc  ; 
as  Exod.  4.  23.  Let  my  Son  go,  that  he  may  ferve  me.  So  Chap.  4. 
23.  and  7.  16.  aa'd  8.  r,2o-.  .a- ;d  9.  i.  )  3.  and  10.  3,  And-thisis 
alfo  declared  to  bo  the  End  of  i,le<5liv.n  ;  John  15.  13.  Yt  have  not 
chofenme  ;  but  f  have  chofen- you  .^  and  ordained  you,  that  you  go  and  Irirg 
forth  Fruity  am!  that  your  Fruit  Jk^uld  remain.  Eph.  i.  4.  Jicccrdijig 
ashehathchf'nui  in  him,  befre  the  Foundation  of  the  fforld,  that  zue 
fljou!dbe^>^lx^  and  ivithout  Blame  befcre  him,  in  Love.  Chap.  2.  lO- 
Cretfted  rato  gooi  ff  erki  ;    vjht€k  God  hath  foreordained  that  ive  fiould 

walk 


284  The  twelfth  Sign  Part  III. 

walk  in  them.  Holy  Pradice  is  as  much  the  End  of  all  that  God  does 
about  his  Saints,  as  Fruit  is  the  End  of  all  the  Hufbandman  does  about 
the  Growth  of  his  Field  or  V^ineyafd  :  As  the  Matter  is  often  repre- 
fcnted  in  Scripture  ;  Matth.  3.  10.  Chap.  13.  8,23,24, —  30, 
38.  Chap.  21.  19,  33,  34.  Luke  13.  6.  John  15.  1,2,4, 
5,  6,  8.  I  Cor.  3.  9.  Heb.  6.  7,  8.  Ifai.  5.  i,-"8.  Cant. 
8.  II,  12.  Ifai.  27.  2,  3.  f  And  therefore  every  Thing  in  a 
true  Chriftian  is  calculated  to  reach  this  End.  This  Fruit  of  holy 
Practice,  is  what  every  Grace,  and  every  Difcovery,  and  every  indi- 
vidual Thing,  which  belongs  to  chriftianExperience,  has  a  directTen- 
dencyto.  :|: 

The 


"  To  profefs  to  know  much  is  cafy  ;  but  to  bring  your  Affec- 
''  tions  into  Subje6lion^  to  wreftle  with  Lufts,  to  crofs  your 
'V  Wills  and  your  felves,  upon  every  Occafion,  this  is  hard. 
?'f*  The  Lord  looketh,  that  in  our  Lives  we  fhould  be  ferviceable 
"  to  him,  and  ufeful  to  Men.  That  which  is  within,  the  Lord 
"  and  our  Brethren  are  never  the  better  for  it :  But  the  out- 
*'  v/ard  Obedience,  flowing  thence,  glorifieth  God  and  does 
'V  Good  to  Men.  The  Lord  will  have  this  done.  What  elfe 
'^'•is  the  End  of  our  planting  and  watering,  but  that  the  Trees 
"may  be  filled  with  Sap  ?  And  what  is  the  End  of  that  Sap, 
"  but  that  the  Trees  may  bring  forth  Fruit  ?  What  careth  the 
'<  Hufbandman  for  Leaves,  and  barren  Trees?"  Dt^  Prejfon 
of  the  Church's  Carriage. 

"  What  is  the  End  of  every  Grace,  but  to  mollify  the  Heart, 
"  and  make  it  pliable  to  fome  Command  or  other  ?  Look,  how. 
*'  many  Commandments,  fo  many  Graces  there  are  in  Virtue 
'«  and  Efficacy,  altho'  not  fo  many  feveral  Names  are  given 
*'  them.  ThcKnd  of  every  fuch  Grace  is  to  make  us  obedient : 
"  As  the  End  of  Temperance  is  ChaiHty,  to  bow  the  Heart  to 
"  thefc  Commands,  Be  ye  foher^  Sec.  not  in  Chambering  and 
''  IVantonnefsy  &c.  When  the  Lord  commandeth  us  not  to  be 
*•'  angry  with  our  Brother,  the  End  of  Meeknefs,  and  why  the 
^'  Lord  infufeth  it,  is  to  keep  us  from  unadvifed  rafh  Anger. 
"  So  Faith,  the  End  of  it  is  to  take  Jefus  Chrift,  to  make  us 
*«  obedient  to  the  Command  of  the  Gofpel,  which  commands 
"•  us  to  believe  in  him.  So  as  all  Graces  do  join  together,  but 
"  to  Frame  and  Fafliion  the  Soul  to  Obedience  ;  then  fo  much 
''  Obedience  as  is  in  your  Lives, fo  much  Grace  in  your  Hearts, 
^'  and  no  more.  Therefore  afk  your  Hearts,  how  fubje(3:  you 
«'  are  to  the  Lold  in  your  Lives  r  It  was  the  Counfcl  that 
«'   Francii  i>pira  gave  to  chem  about  him,  faith  he.  Learn  ail  of 

'«  me 


Part  III.  of  graciom  AffeBiom,  285 

The  conftant  and  indifToluble  Conne6lion  that  there  is  between  a 
chrifiian  Pjinciple  and  Profeflion  in  the  true  Saints,  and  the  Fruit  of 
holy  Practice  in  their  Lives,  was  typified  of  Old  in  the  Frame  of  the 
golden  Candlcftick  in  the  Temple.  'Tis  beyond  Doubt  that  that 
golden  Candleftick,  with  its  feven  Branches  and  fevcn  Lamps,  was  a 
Type  of  the  Church  of  Chrift.  The  Holy  Ghoft  himfelf,  has  been 
pleafed  to  put  that  Matter  out  of  Doubt,  by  reprefenting  his  Church 
by  fuch  a  golden  Candleftick,  with  feven  Lamps,  in  the  fourth  Chap- 
ter o\  Zechariah^  and  reprefenting  the  feven  Churches  oi  Jfia  by  fe- 
ven golden  Candlefticks,  in  the  firft  Chapter  of  the  Revelation.  That 
golden  Candleftick  in  the  Temple  was  every  where,  throughout  its 
whole  Frame,  made  with  Knops  and  Flowers  ;  Exod.  25.  31,  to  the 
End,  and  Chap.  37.  i7,---24.  The  Word  tranflated  Knop^  in  the 
Original  fignifies  Apple  or  Pomegranate,  There  VJd,^  2i  Knop  and  a 
Flower^  a  Knop  and  a  Flower  :  Wherever  there  was  a  Flower,  th.ere 
was  an  Apple  or  P«imegranate  with  it  :  The  Flower  and  the  Fruit 
were  conltantly  connccSed,  without  fail.  The  Flower  contain'd  the 
Principles  of  the  Fruit,  and  a  beautiful  promifmg  Appearance  of  it  ; 
and  it  never  was  a  deceitful  Appearance:  The  Principle  or  Shew  of 
Fruit,  had  evermore  real  Fruit  attending  it,  or  fucceeding  it.  So  it  is 
in  the  Church  of  Chrift  :  There  is  the  Principle  of  Fruit  in  Grace  in 
the  Heart ;  and  there  is  an  amiable  ProfcfTion,  fignified  by  the  open 
Flowers  of  the  Candleftick  ;  and  there  is  anfwerable  Fruit,  in  holy 
Pradlice,  conftantly  attending  this  Principle  and  ProfefTion.  Every 
Branch  of  the  golden  Candleftick,  thus  composed  of  golden  Apples 
and  Flowers,  was  crown'd  with  a  burning,  fhining  Lamp  on  the  Top 
of  it.  For  'lis  by  this  Means  that  the  Saints  fhine  as  Lights  in  the 
World,  by  making  a  fair  and  good  Profeftion  of  Religion,  and  having 
their  Profeflion  evermore join'd  with  anfwerable  Fruit  in  Practice: 
Agreeable  to  that  of  our  Saviour,  Matth.  5.  15,  16.  Neither  d:?  Men 
light  a  Candle^   and  put  it  under  a  Bu/hel^    hut  on  a  Candlejiick  \  and  it 


"  me  to  take  Heed  of  fevering  Faith  and  Obedience  ;  I  taught 

"  Juftification  by  Faith,  but  negle6led  Obedience  ;  and  there- 

*'  fore  is   this  befallen  me.     I   have   known   fome  godly  Men, 

"  whofe  Comfort  on  their  Death- Beds  hath  been  not  from  the 

"  inward  Ads  of  their  Minds,  which  apart  confidered,    mis^ht 

"  be  fubje£t  to  Mifapprehenfions,  but  from  the  Courfe  of  Obe- 

"  dience  in  their  Lives,  illuing  thence.     Let  Chriftians  look  to 

"  it,  that  in  all  their  Converfation,  as  they  ftand  in  every  Rcla- 

"  tion,  as  Scholars,  Tradefmen,  Hufbands,  Wives,  look  to  this, 

<<  that  when  they  come  to  die,  they   have  been  fubjefl  in  all 

<«  Things.     This  will  yield  Comfort."     Dr.  /'r£/?^;?'sChurch's 
Carriage. 

glVith 


286  The  twelfth  Sign  Part  III. 

giveth  Light  unto  all  that  are  in  the  Houfe.  Let  your  Light  fo  Jhine  he- 
fore  A^en,  that  they  may  see  YOUR.  GOOD  vVoRKS,  afid glorify  your 
Father  ivhich  is  in  Heaven.  A  fair  and  beautiful  ProfefTion,  and  gol- 
den Fruits  accompanying  one  another,  are  the  aaiiable  Ornaments  of 
the  trueChurch  of  Chrift.  Therefore  we  find  that  Apples  andFlowers 
were  not  only  the  Ornaments  of  the  Candleftick  in  the  Temple,  but 
of  the  Temple  it  felf,  which  is  a  Type  of  the  Church  ;  which  the 
Apoftle  tells  us  is  the  Temple  of  the  living  God.  See  i  Kings  6.  i8. 
Jr.d  the  Cedar  of  the  Houfe  zuithin,  zvas  carved  with  Knops  and  open 
Flowers.  The  Ornaments  and  Crown  of  the  Pillars,  at  the  Entrance 
of  the  Temple,  were  of  the  fame  Sort :  They  were  Lillies  and  Pome- 
:rran:.tes,  or  Flowers  and  Fruits  mix'd  together  ;  i  Kings  y.  i8,  19. 
S.;  it  is  with  all  thofc  that  are  as  Pillars  in  the  Temple  of  God ^  who  Jhall 
£0  ns  more  out,  or  never  be  ejected  as  Intruders  j  as  it  is  with  all  true 
Saints;  Rev.  3.  12.  Him  that  overcometh  will  I  make  a  Pillar  in  the 
Temple  of  my  God,  and  he  Jhall  go  no  more  out. 

Much  the  fame  Thing  feems  to  be  fignified  by  the  Ornaments  on 
the  Skirt  of  the  Ephod,  theGarment  of  Jaron  the  high  Prieft  ;  which 
were  golden  Bells  and  Pomegranates.  That  thefe  Skirts  of  yfaron's 
Garment  reprefent  the  Church,  or  the  Saints  (that  are  as  it  were  the 
Garment  of  Chrift)  is  manifeft  ;  for  they  are  evidently  fo  fpoken  of, 
Pfal.  133.  I,  2.  Behold  y  how  good  and  how  pleafant  it  is  for  Brethren  to 
dwell  together  in  Unity  !  It  is  like  the  precims  Oint?nent  upon  the  Head^ 
that  ran  down  upon  the  Beard.,  even  Aaron*^  Beard.,  that  went  down  to 
the  Skirts  of  his  Garments.  That  Ephod  of  Jaron  fignified  the  fame 
with  the  feamlefs  Coat  of  Chrift  our  great  high  Prieft.  As  Chrift^s 
Coat  had  no  Seam,  but  was  woven  from  the  Top  throughout,  fo  it 
was  with  the  Ephod,  Exod.  39.  22.  As  God  took  Care  in  his  Pro- 
vidence, that  Chrift's  Coat  fhould  not  be  rent  ;  fo  God  took  fpecial 
Care  that  the  Ephod  fhould  not  be  rent  ;  Exod.  28.  32.  and  Chap. 
39.  23.  The  golden  Bells  on  this  Ephod,  by  their  precious  Matter 
and  pleafant  Sound,  do  well  reprefent  the  good  ProfcfTion  that  the 
Saints  make  ;  and  the  Pomegranates,  the  Fruit  they  bring  forth. 
And  as  in  the  Hem  of  the  Ephod,  Bells  and  Pomegranates  were  con- 
flantly  conne6led,  zs  is  once  and  again  obferved,  there  was  a  golden 
Bell  and  M  Pomegranate^  a  golden  Bell  and  a  Pomegranate,  Exod.  28.  34. 
and  Chap.  39.  26.  So  it  is  in  the  true  Saints  ;  their  good  ProfefTion 
and  their  good  Fruit,  do  conftantly  accompany  one  another  :  The 
Fruit  they'^bring  forth  in  Life,  evermore  anfwers  the  pleafant  Sound 
of  their  Profeflion. 

A^ain,  The  very  fame  Thing  is  reprefcnted  by  Chrift,  in  his  De- 
fcription  of  his  Spoufe,  Cant.  7.  2.  Thy  Belly  is  like  an  Heap  of 
Wheat.,  fet  about  with  Lillies.  Here  again  are  beautiful  Flowcrs,and 
pood  Fruit,  accompanying  one  another.  The  Lillies  were  fair  and 
beautiful  Flowers,  and  the  Wheat  was  good  Fruit. 

As 


Part  III.         of  gracious  Affe^lions.  287 

As  this  Fruit  of  chriftian  Pra£^ice  is  evermore  found  in  trueSaints, 
according  as  they  have  Opportunity  and  Trial,  fo  it  is  found  in  them 
only  ;  none  but  true  Chriftians  do  live  fuch  an  obedient  Life,  fo  uni- 
verfally  devoted  to  their  Duty,  and  given  up  to  the  Bufmefs  of  a 
Chrittian,  as  has  been  explain'd.  All  unfan6lified  Men  are  JVcrken 
9f  Iniquity  :  They  are  of  their  Father  the  Devil,  and  the  Lufts  of  their 
Father  they  will  do.  There  is  no  Hypocrite  that  will  go  thro'  with 
the  Bufinefs  of  Religion,  and  both  begin  and  finifh  theTower  :  They 
will  not  endure  the  Trials  God  is  wont  to  bring  on  the  Profcflbrii  of 
Religion,  but  will  turn  afide  to  their  crooked  Ways  :  They  will  not 
be  thoroughly  faithful  to  Chriit  in  their  Pra6lice,  and  follow  him 
whitherfoever  he  goes.  Whatever  Lengths  they  [may  go  in  Religion 
in  fome  Inflances,  and  tho'  they  may  appear  exceeding  ftrift,  and 
mightily  engaged  in  the  Service  of  God  for  a  Seafon  ;  yet  they  are 
Servants  to  Sin  ;  the  Chains  of  their  old  Tafk-mafiers  are  not  bro- 
ken :  Their  Lufts  yet  have  a  leigning  Power  in  their  Hearts  ;  and 
therefore  to  thefc  Mafters  they  will  bow  down  again,  f     Dan.  12.1c. 

Many 


'*  No  unregenerate  Man,  tho'  he  go  never  fo  far,  let  him  io 
"  never  fo  much,  but  he  lives  in  fomcone  Sin  or  other,  fecret 
**  or  open,  little  or  great.  Judas  went  far,  but  he  was  cove- 
*'  tous  :  Herod  went  far,  but  he  loved  his  Herodias.  Every 
"  Dog  hath  his  Kennel ;  every  Swine  hath  his  Swill ;  and  every 
"  wicked  Man  his  Luft."  hhepard's  Sincere  Convert,  ift  E- 
dition,  p.  96. 

There  is  never  an  unfound  Heart  in  the  World,  but  as  they  fay 
««  of  Witches,  they  have  fome  Familiar  that  fucks  them,  fo 
**  they  have  fome  Luft  that  is  beloved  of  them,  fome  Beloved 
*«  there  is,  they  have  given  a  Promife  to  never  to  forfake." 
Shepard's  Parable,  Part  L  p.  15. 

No  Man  that  is  married  to  the  Law,  but  his  Fig-leaves  cover 
*'  fome  Nakednefs.  All  his  Duties  ever  brood  fome  Luft:. 
*'  There  is  fome  one  Sin  or  other  the  Man  lives  in ;  which  ci- 
•'  ther  the  Lord  difcovcrs,  and  he  will  not  part  with,  as  the 
•«  young  Man  ;  or  elfe  is  fo  fpiritual,  he  cannot  fee^U  his  Life- 
•*  Time.  Read  through  the  ftrifteft  of  all,  and  fee  this.  Mat. 
**  23.  Painted  Sepulchres.  Paul  that  was  blamelefs,  yet  (  Eph. 
•*  2.  3.  Tit.  3.  3.  )  ferved  divers  Lujh  and  Phafures.  And 
*^  the  Reafon  is,  the  Law  is  not  the  Miniftration  of  the  Spirit, 
*»  2  Cor.  3.  8,  9.  which  breaks  off  from  every  Sin.  There 
<<  is  no  Law  that  can  give  Life,  Gal.  3.  21.  and  hence  ma- 
««  nyMen  have  ftrongRefolutions,  and  break  all  again.  Hence 
"♦*  Men  f\n  and  forrow,  and  pray  again,  and  then  go  with  more 

*^  Eafc 


2S8  ^he  twelfth  Sign  Part  III. 

Many /hall  be  purtfed  and  made  %vhite  and  tried  :  But  the  li'lcked  will  do 
wickedly'.   And  none  of  the  Hatched Jhall  underjland.     Ifai.   26.   Let   Fa- 


**  Eafc  in  their  Sin.  Examine  thy  felf ;  is  there  any  living 
'<  Luft  with  thy  Righteoufnefs .?  'Tis  fure,  'tis  a  Righteoufnefs 
**  thou  art  married  to,  and  never  wert  yet  match'd  to  Chrift.'* 
Shepard^s  Parable,  Part  I.  p.  19,  20. 
*  No  Hypocrite,  tho'  he  clofcth  withChrift,  and  for  aTime  grow 
**  up  in  Knowledge  of,  and  Communion  with  Chrift,  but  he 
'*  hath  at  that  Time  hidden  Lufts  and  Thorns  that  overgrow 
*'  his  Growing?,  and  choak  all  at  laft,  and  in  Conclufion  medi- 
**  ates  a  League  between  Chrift  and  his  Lufts,  and  fceks  to  re- 
"  concile 'em  together.'*     cV/?^/>^r^'s  Parable,  Part  I.  p.  109. 

'  Their  Faith  is  in  fuch  a  Party,  as  never  was  yet  thoroughly 

"  rent  from  Sin.     And  here  is  the  great  Wound  of  the  moft 

"  cunning  Hypocrites  living. Let  a  Man  be  caft  down  as 

*'  low  as  Hell  with  Sorrow,  and  lie  under  Chains,  quaking  in 
**   Apprehenfion  of  Terror  to  come  ;   let  a  Man  then  be  raifed 
"  up  to  Heaven  in  Joy,  not  able   to   live  ;  let  a   Man    reform 
"  and  fhine  like  an  earthly  Angel  ;   yet   if  not  rent  from  Luft, 
*■'  that  either  you  did  never  fee  it,  or  if  fo,    you  have  not  fol- 
^'  lowed  the  Lord  to  remove  it,  but  proud,  dogged,  worldly, 
'*  fiuggifh  ftill,  falfe  in  your  Dealings,  cunning  in  your   Tra- 
"  dings.  Devils  in  your  f^amilies,  Images  in  your  Churches; 
"you  are  Obje6ls   of  Pity  now,  and  fhall  be  of  Terror  at  the 
"  great  Day.     For  where  Sin  remains  in  Power,  it  will  bring 
'*  Faith,  and  Chrift,  and  Joy  into  Bondage  and  Service  of  it 
"  felf."      Shepard's  Parable  Part  L   p.  125. 
Mcthinks  it  is  with  the  beft  Hypocrites,  as  tis  with  divers   old 
*'   Merchants  :   they  prize  ana  defire  the  Gain  of  Merchandize  ; 
<'  but  to  be  at  the  Trouble  to  prepare   the  Ship,   to  put  them- 
"  felves  upon  the  Hazards  and  Dangers  of  the  Ship,  to  go  and 
«'  fetch  the  Treafure  that  they  prize,   this  they  will  never  do. 
*'  So  many  prize  and  delirc  earneftly  the  Treafures  of  Heaven  ; 
*'  but  to  be  at  the  Trouble  of  a  Heaven   Voyage  to  fetch  this 
"  Treafure,  to  pafs  thro'  the  Valley  of  Baca^  Tears,  Tempta- 
<«  tions,  the  Powers  of  Darknefs,  the  Breaches,  Oppofition  and 
«'  Contradictions  of  a  finful  unbelieving  Heart,  good  and  evil 
«'  Report,  to  pafs  from  one  Depth  and  Wave  to  another,  this 
<«  the  bcft  Hypocrite  fails  in;   and  hence  loofes  all  at  laft.     And 
<«  this  I  conceive  to  be  one  of  the  great  Differences  between 

<<  the  ftrong  Defires  and  Eftecms  of  Hypocrites  and  Saints. 

<«  Look,  as  'tis  with  Men  that  have  two  Trades,  or  two  Shops; 

"  one 


Part  III.  of  gracious  AffeBiom,  289 

vour  be /hewed  to  the  H'icked^  yet  will  he  not  learn  Right  eoufnefs  ;  m  the 
Land  of  Uprightnefs  will  he  deal  unjujily.  Ifai.  35.  8.  And  an  High- 
way jhall  he  there ^  and  a  JVay^  and  it /hall  be  called  the  Way  of  Holme fs^ 
the  Unclean /Ija  II  not  pa  fs  over  it.  Hof.  14.  9.  T^he  Hays  of  the  Lord 
are  right,  and  i^e  Jujl  /hall  walk  in  them  ;  but  the  Tranfgreffcrs  /hall fall 

therein.      Job    27.   8,   9,    10.   fVhat  is  the  Hope  of  the  Hypocrite  P 

lym  he  delight  hi mf elf  in  the  Almighty  P  JVill  he  always  call  upon  God  P 
An  unfanctified  Man  may  hide  his  Sin,  and  may  in  many  Things 
and  for  a  Scafon  refrain  fromSin  ;  but  he  will  not  be  brought  finally  to 
renounce  his  Sin,  and  giveita  Bill  of  Divorce  :  Sin  is  too  dear  to  him, 
for  him  to  be  willing  for  th:it  :  fiickednefs  is  fweet  in  his  Mouth  ;  and 
therefore  he  hides  it  under  his  Tongue  ;  he  fpares  it  and  for  fakes  it  not ;  but 
keeps  itjlill  within  his  Mouth,  Job  20.  12,  13.  Herein  chiefly  con- 
fifts  the  Straitnefs  of  the  Gate,  and  the  Narrownefs  of  the  Way  that 
leads  to  Life;  upon  the  Account  of  which,  carnal  iVlen  will  not  go 
in  thereat,z;/z  ;  That  itisaWay  of  utterly  denying, and  finally  renoun- 
cing all  Ungodlinefs,  and  fo  a  Way  of  Self  denial  or  Self-renunciation. 


"  one  is  as  much  as  ever  they  can  follow  or  tend  ;  they  are 
"  forced  at  laft  to  put  oft' one,  and  they  muft  ncglecSl  one  ;  fo 

"  here. That  Spirit  of  Sloth  and  Slumber,  which   the  Lord 

"  ever  leaves  the  beft  Hypocrite  to,  fo  mightily  oppreffeth  all 
*'  their  Senfes,  that  they  cannot  ufe  effectually  all  Means  to  ac- 
"  complifli  their  Ends.  And  hence  a  Man  delires  the  End, 
"  but  has  it  not;  Prov.  13.  4."  Shepard's  Parable,  Part  L 
p.    150,    151. 

Read  thro'  all  the  Scripture  ;  conftantly,  never  any  Hypocrites 
*'  but  they  had  this  Brand,  Matth.  7.  23,  Tou  fUrkers  of  Ini- 
"  quity.'*  Shepar^'s  PziTZ^ble,  Part  I.  p.  195. 
A  carnal  Man  may  hit  upon  fome  good  Duty  that  God  com- 
"  mands,  and  refrain  fome  Sin  that  God  forbids  ;  but  to  go 
"  through,  he  cannot  :  to  take  up  Reproach  and  Difgrace,  to 
*'  lofe  his  Credit,  to  forfake  his  Friends,  to  lofe  Honour,  and 
"  Riches  &Pleafures ;  this  he  will  not  do, 'till  he  be  humbled.** 
Dr.  Pre/Ion,  on  Paul's  Converfion. 

So  it  is  with  Men,  becaufe  they  want  Humiliation.  Therefore 
"  their  Profe/fton  and  They  do  not  continue,  but  part  willingly 
"  one  from  another.  They  will  do  fome  Things,  but  not  all 
"  Things  :  And  they  will  forego  fome  Things,  but  not  all 
'*  Things.  And  therefore  our  Saviour  faith,  Luke  14.  He  that 
"  will  not  forfake  all  for  my  Sake,  is  not  worthy  of  Me,  He  is 
"  not  worth  the  faving,  that  prizes  not  me  above  all  Things 
'<  whatfocver.  And  a  Man  will  not  prize  Chrift,  nor  forfake 
«  all  Things  for  Chrift,  'till  he  be  humbled."     Ibid. 

U  Many 


290  The  twelfth  Sign  Part  III. 

Many  naturalMen,  under  the  Means  that  are  ufed  with  them,  and 
God'sStrivings  with  them  to  bring  them  to  forfake  theirSins,do  by  their 
^\v\s^7is Pharaoh  did  by  hisPride  andCovcteoufners, which  he  gratified  by 
keeping  the  Children  of  Ifrael  in  Bondage,  when  God  ftrove  with 
him  to  bring  him  to  let  the  People  go.  When  God's  Hand  prefTed 
Pharaoh  fore,  and  he  was  exercifed  with  Fears  of  God's  future 
Wrath,  he  entertain'd  fome  Thoughts  of  letting  the  People  go,  and 
promifed  he  would  do  it ;  But  from  Time  to  Time  he  broke  his  Pro- 
mifes,  when  he  faw  there  was  Refpit.  When  God  fill'd  Egypt  with 
Thunder  and  Lightning,  and  the  Fire  ran  along  the  Ground,  then 
Pharaoh  is  brought  to  confefs  his  Sin  with  feeming  Humility,  and  to 
have  a  great  Refolution  to  let  the  People  go,  Exod.  9.  27,  28.  y^nd 
Pharaoh  fent  and  called  for  Mofes  and  Aaron,  and /aid  unto  theui^  I  have 
finned  this  Time  ;  the  Lord  is  Righteous^  and  I  and  my  People  are 
wicked  :  Intreat  the  Lord  {for  it  is  enough  )  that  there  be  no  more  mighty 
Thunder ings  and  Hail^  and  I  will  let  you  go  ^  and  ye  J})all Jlay  no  longer. 
So  Sinners  are  fomerimes,  by  Thunders  and  Lightnings,  and  great 
Terrors  of  theLaw,  brought  to  a  feeming  Work  of  Humiliation,  and 
to  Appearance  to  part  with  their  Sins  ;  but  are  no  more  thoroughly 
brought  to  a  Difpofition  todifmifs  them,  than  Pharaoh  was  to  let  the 
People  go.  Pharaoh  m  the  Struggle  that  was  between  hisConfcience 
and  his  Lufts,  was  for  contriving  that  God  might  be  ferved,  and  he 
enjoy  his  Lufts  that  were  gratified  by  the  Slavery  of  the  People,  too. 
Mofes  infixed  that  Ifrael's  God  fhould  be  ferved  and  facrificed  to  : 
Pharaoh  was  willing  to  confent  to  that  ;  but  would  have  it  done 
without  his  parting  with  the  People:  Go  facrifice  to  your  God  in  the 
Land,  fays  he,  Exod.  8.  25.  So  many  Sinners  are  for  contriving  to 
ferve  God,  and  enjoy  their  Lufts  too.  Mofes  obje61:ed  againlt  com- 
plying vi^ith  Pharaoh^s  Propofal,  that  ferving  God,  and  yet  continuing 
in  Eg)pt  under  their  Tafk-mafters,  did  not  agree  together,  and  were 
inconliftent  one  with  another  ;  (  there  is  no  ferving  God,  and  con- 
tinuing Slaves  to  fuch  Enemies  of  God  at  the  fame  Time.  )  After 
this  Pharaoh  confented  to  let  the  People  go,  provided  thdy  would  not 
go  far  away  :  He  was  not  willing  to  part  with  them  finally,  and 
therefore  would  have  them  within  Reach.  So  do  many  Hypocrites 
with  Refpe,6l  to  their  Sins.  Afterwards  Pharoah  confented  to  let  the 
Mengo^  if  they  would  leave  the  /f'omemnd  Children ',  Exod.  10.  8, 
^,  10.  And  then  after  that,  when  (rod's  Hjnd  was  yet  harder  upon 
him,  he  confented  that  they  fhould  ^o,  even  Pf^omen  and  Children,  as 
well  as  Men,  provided  they  would  leave  their  Cattle  behind  :  But  he 
was  not  willing  to  let  them  go,  and  all  that  they  had  ;  Exod.  10.  24. 
So  it  oftentimes  is  with  Sinner;^  :  They  are  willing  to  part  with  fome 
of  their  Sins  ;  but  not  all :  They  are  brought  to  part  with  the  more 
grofs  A<3^  of  Sin  ;  but  not  to  part  with  their  Lufts,  in  lefler  Indul- 
gcncie?  of  'em.  Whereas  we  muft  part  with  all  our  Sins,  little  and 
great  s  and  all  that  belongs  to  'cm,  Alen^  IFomeny  Children  and  Cat^ 

tie : 


Part  III.  of  gracious  AffeBhm.  291 

tie  :  Tliey  muft  all  be  Jet  go,  with  their  Toung,  and  with  their  Old, 
with  their  Sons^  and  with  their  Daughters,  with  their  Fhcks,  and  with 
their  Herds  ;  there  muji  not  he  an  Hoof  left  behind  :  As  Mofes  told  Pha- 
raoh, with  Rcfpe^t  to  the  Children  of  IJraei.  At  latt,  when  it  came 
to  Extremity,  Fharaoh  confented  to  let  the  People  all  go,  and  all  that 
they  had;  but  he  was  not  ftedfaftly  of  that  Mind  :  He  foon  repented, 
and  purfued  after  them  again  :  And  the  Reafon  was,  that  thofe  Lufts 
of  Pride  and  Coveteoufnefs,  that  were  gratfied  by  Pharaoh*s  Domini- 
on over  the  People,  and  the  Gains  of  their  Service,  were  never  really 
mortified  in  him,  but  only  violently  reftrained.  And  thus,  he  being 
guilty  of  backfliding,  after  his  feeming  Compliance  with  God's  Com- 
mands was  deftroyed  without  Remedy.  Thus  there  may  be  a  forced 
parting  withWaysofl^ifobedience  to  the  Commands  ofGod,that  mav 
feem  to  be  univerfal,as  to  what  appears, for  a  little  Seafon  :  But  becaufe 
'tis  a  meerForce,withouttheMortification  of  the  inwardPrinciple  ofSin, 
they  will  not  perfevere  in  it ;  but  will  return  as  theDog  to  his  Vomit  ; 
and  (o  bring  on  themfelves  dreadful  Si  remcdilefsDeftrudtion.  There 
were  many  falfeDirciplesinChrift'sTime,that  followed  him  for  a  while; 
but  none  of  them  followed  him  totheEnd  ;  but  fome  on  oneOccsfion. 
and  fome  on  another,  went  back  and  walked  no  more  with  him.   f 

From 


<«  The  counterfeit  and  commonGrace  of  foolifh  Virgins,  after 

"  fome  Time  of  glorious  Profeflion,  will  certainly  go  out   and 

*«  be  quite  fpent.      It  confumes  in   the   ufing    and   fhining  and 

«<  burning. Men  that  have  been  moft  forward,  decay  ;  their 

««  Gifts  decay.  Life  decays. It  is  fo,   after  fome  Time    of 

"  ProfefTion  :  For  at  firft,  it  rather  grows  than  decays  and  wi- 

*'  thers  ;    But  afterward  they  have  enough  of  it,    it  withers 

«*  and  dies. — The  Spirit  of  God  comes  upon  many  Hypocrits, 

«  in  abundant  and  plentiful  Meafure  of  awakening  Grace  ;  it 

*■<  comes  upon  them,  as  it  did  upon  Balaam,  and  as  it  is  in  over- 

"  flowing  Waters,  which  fpread  far,  and  grow  very  deep,  and 

*'   fill  many  empty  Places. Tho'  it  doth  come  upon  them  fo, 

*'  yet  it  doth  never  reft  within,  fo  as  to  dwell  there,  to  take  up 

*<  an  eternal   Manfion    for  himfelf. — Hence   it  doth  decay    by 

*'  little  and  little  ;   'till  at  laft  it  is  quite  gone.      As  Ponds  fill'd 

^*  with  Rain-Water,    which  comes  upon  them  ;  not  Spring- 

<'  Water,  that  rifeth  up  within  them  ;  it  dries  up  by  little  and 

*<  little,  until  quite  dry."     ^^^p^r^'s  Parable,  Part  II.  p.    5S, 

59- 

Some  Men  may  apprehend  Chrift,  neither  out  of  Fear  of  Mifc- 

"  ry,  nor  only  to  preferve  fome  Sin  ;    but  God    lets   in   Light 

<«  and  Heat  of  the  blefled  Beams  of  the  glorious  Gofpel  of  the 

«'  Son  of  God  :  And  therefore  there  isMcrcy,  rich,  free,fweet, 

U  2  *'  (oi 


li.Z 


292  The  twelfth  Sign  Part  III. 

From  what  has  been  faid  it  is  manifeft,  that  chriftian  Pradice  or 
a  holy  Life  is  a  great  and  dijiinguijhing  Sign  of  true  and  faving  Grace. 
But  I  may  go  further,  and  afTert,  that  it  is  the  die/ of  all  the  Signs 
of  Grace,  both  as  an  Evidence  of  the  Sincerity  of  ProfefTors  unto  o- 
thers,  and  alfo  to  their  own  Confciences. 

But  then  it  is  neceflary  that  this  be  rightly  taken,  and  that  it  be 
well  underftood  and  obferved,  in  what  Senfe  and  Manner  chriftian 
Pradice  is  the.  greate/t  Sign  of  Grace.  Therefore,  to  fet  this  Matter 
in  a  clearLight,  1  will  enjeavour  particularly  and  diftindly  to  prove, 
that  chriftian  Practice  is  the  principal  Sign  by  which  Chriftians  are  to 
judge,  both  of  their  own  and  othersSincerity  ofGodlinefs  ;  withal  ob- 
ferving  fome  Things  that  are  needful  to  be  particularly  noted,  in  order 
to  a  right  underftanding  of  this  Matter. 

I.  Ifhall  confider  chriftian  Practice  and  an  holy  Life,  as  a  Manifef- 
tation  and  Sign  of  the  Sincerity  of  a  profefling  Chriftian,  to  the  Eye  of 
bis  Neighbours  and  Brethren. 

And  that  this  is  the  chief  Sign  of  Grace  in  this  Refpe<51:,  is  very  evi- 
dent from  the  Word  of  God.  Chrift,  who  knewbeft  how  to  give  us 
Rules  to  judge  of  others,  has  repeated  it  and  inculcated  it,  that  we 
fhould  know  them  by  their  P^uits  ;  Matth.  7.  16.  Te  floall  knozv 
them  by  their  Fruits.  And  then  after  arguing  the  Point,  and  giving 
clear  Reafons  why  it  muft  needs  be,  that  Men's  Fruitb  muft  be  the 
chief  Evidence  of  what  Sort  they  are,  in  the  following  V^erfcs,   he 


*'  for  damned,  great,  vile  Sinners  :  Good  Lord,  faith  the  Soul, 
"  what  a  fweet  Miniftry,  Word,  God  and  Gofpei  is  this  I  and 
"  there  refts.  This  was  the  Frame  of  the  Stony-Ground  ; 
"  which  heard  the  Word,  and  received  it  with  Joy,  and  for  a 
*'  Time  believed.  And  this  is  the  Cafe  of  Thoufands,  that  are 
*'  much  afFedted  with  the  Promife  and  Mercy  of  Chrift,  and 
"  hang  upon  free  Grace  for  a  Time  :  But  as  'tis  with  fweet 
"  Smells  in  a  Room,  they  continue  not  long  ;  or  as  Flowers, 
"  they  grow  old  and  withered,  and  then  fall.  In  Time  of 
"  Temptation,  Luft,  and  World,  and  Sloth  is  more  fweet  than 
"  Chrift,  and  all  his  Gofpei  is."  A/;^/)^/r^'s  Parable,  Part  IL 
"   p,  168. 

Never  any  carnal  Heart,  but  fome  Root  of  Bittcrnefs  did  grow 
"  up  at  laft  in  this  Soil."  Shepard's  Parable,  Part  I.  p.  195. 
We  (hall  fee  in  Experience  :  I'ake  the  beft  ProfefTors  living ; 
*'   th.o'  they  may  come,  as  they  and  others  judged,  to  the  Lord, 

'«  and  follow  the  Lord  ;  yet  they  will  in  Time  depart. The 

'*  Spirit  never  was  given  effedlually  to  draw  them  i  nor  yet  to 
'*  keep  them."     Shepard's  Parable,  Part  L  p,  205. 

dofes 


Part  III.  of  gracious  ylffeBions.  293 

clofcs  by  repeating  the  Aflcrtion  ;  Vcrfe  20.  Wherefore  by  their  Fruits 
ye Jhall  know  them.  Again,  Chap.  12.  33.  Either  make  the  Tree 
good,  and  his  Fruit  good  ;  or  clfe  make  the    Tree  corrupt^  and  his    Fruit 

corrupt. As  much  as  to  fay,  'tis  a   very  abfurd  I'hing,    for  any  to 

iuppofc  that  the  Tree  is  good,  and  yet  the  Fruit  bad,  that  the  Tree  is 
of  one  Sort,  and  the  Fruit  of  another  ;  for  the  proper  Evidence  of  the 
Nature  of  the  Tree  is  it's  Fruit.  Nothing  elfe  can  be  intended  by 
that  lartCIaufe  in  tlieVerfc,  i^(jr  theTree  is  known  by  it's  Fruity  than  that 
theTree  ischiefly  known  by  itsFruit, that  this  is  the  main  &  moft  proper 
Diagnoftickby  which  one  Tree  is  diftinguifhed  from  another.  So  Luke 
6.44. EveryTree  is  knoivn by  his  ownFruit,  Chrift  no  where  fays, Ye  (hall 
know  thelVee  by  it's  Leaves  or  Flowers,  oryefhall  know  Men  by  their 
Talk,  or  ye  (hall  know  them  by  the  good  Story  thev  tell  of  their  Expe- 
riences,or  ye  fliall  know  them  by  thciManner  and  Air  of  their  fpcakino-, 
andEmpliafis  and  Pathos  of  Expreilion,  or  b}'  their  fpcakins  feelindv, 
or  by  making  a  very  great  Show  by  abundance  of  Talk,  or  by  many 
Tears  and  affectionate  Expreflions,  or  by  theAffcCtions  \e  feel  m  your 
Hearts  towards  them  :  But  by  their  Fruits  Jhall  ye  know  them  ;  the 
Tree  is  knoivn  by  it's  Fruit  ;  Every  Tree  is  knoivn  by  it's  own  Fruit. 
And  as  this  is  the  Evidence  that  Chrift  has  diredted  us  mainly  to  look 
at  in  others,  in  judging  of  them,  fo  it  is  the  Evidence  that  Chrift  has 
mainly  directed  us  to  give  to  others,  whereby  they  may  judge  of  us ; 
Matth.  5.  16.  Let  your  Light  fo  JJnne  before  Men.,  that  others  feeing 
your  good  Works.,  may  glorify  your  Father  which  is  in  Heaven.  Here 
Chrift  dire6ts  us  to  manifeft  our  Godlinefs  to  others.  Godlinefs  is  as 
it  were  a  Light  that  (hines  in  the  Soul  :  Chrift  dire(5ts  that  this  Light 
fhould  not  only  (hine  within,  but  that  it  ftiouldy/.)/W  out  before  Men, 
that  thcv  may  fee  it.  But  which  Way  fhall  this  be  r  'Tis  by  our 
good  Work'.  Chrift  don't  fay,  that  otiiers  hearing  )^our  good 
Word?,  your  good  Story,  or  your  pathetical  Expreflions ;  but  that  o- 
thers  feeing  your  good  Works,  may  glorify  your  Father  which  is  in  Heaven, 
Doubtlefs  when  Chrift  gives  us  a  Rule  how  to  make  our  Light  ftiinc, 
that  others  may  have  Evidence  of  it,  his  Rule  is  the  beft  that  is  to  be 
found.  And  the  Apoftles  do  mention  a  chriftian  Practice,  as  the 
principal  Ground  of  their  Efteem  of  Perfons  as  true  Chriftians.  As 
the  Apoftle  Paul,  in  the  6th  Chapter  o^  Hebrews.  There  the  Apcflle 
in  the  Beginning  of  the  Chapter,  fpeaks  of  them  that  have  great  com- 
mon Illuminations,  that  have  been  enlightened.,  and  have  ta/hd  of  the 
heavenly  Gift,  and  were  made  Partaker  s  of  the  holy  Ghojl.,  and  have  ta/hd 
the  good  (I  or  d  of  God, and  the  Powers  of  the! for  Id  to  come.,that  afterwards 
fall  away.,  and  are  like  barren  Ground,  that  is  nigh  unto  curfmg,  vjhoje 
End  is  to  be  burned  :  And  then  immediately  adds  in  the  9th  V^erfe, 
(  expreflinghis  Charfty  for  the  chriftian  Hebrews.,  as  having  that  fa- 
ying Grace,  which  is  better  than  all  thefc  commonllluminations )  But 
heioved^  we  are  perfwaded  better  Things  of  you  ^  and  Things  that  accompany 

U  3  Salvation  ^^ 


294  "J^^^^  twelfth  Sign  Part  III. 

Salvation  ;  iho'  we  thus  fpiak.     And  then  in  the  next  Verfe,  he  tells 
'em  what  was  the  Reafon  he  had  fuch  good  Thoughts  of  'em:  He 
don't  fay,  that  it  was  becaufe  they  had  given  him  a  good  Account  of  a 
Work  of  God  upon  their  Souls,  and  talked  very  experimentally  ;  but 
it  was  their  Work,  and  Labour  of  Love ;   For  God  is  not  unrighteous^ 
i9  forget  your  IVork^  and  Labour  of  Love ^  zuhich  ye  have  Jheiued  towards 
his  Name^  in  that  ye  have  minijlredto  the  Saints^  and  do  ?ninijier.     And 
the  fame  Apoftle  fpeaks  of  a  faithful  ferving  God  in  Practice,  as  the 
proper  Proof  to  others  of  Men's  loving  Chrift  above  all, and  preferring 
his  Honour  to  their  private   Intereft,   Phil.   2.   21,   22.    For  all  fee k 
their  own^  not  the  Things  zuhich  are  Jcfus  ChrijVs  :   But  ye  know  theF roof 
of  him^  that  as  a  Son  with  the  Father^  he  hath  ferved  ivith  me  in  the  Gof- 
pel.     So  the  ApofHe  John  exprefles  the  fame,   as  the  Ground  of  his 
good  Opinion  of  G^/«i,   3   John   3,  4,   5,   6.    For  I  rejoiced  greatly^ 
luhen  the  Brethren  came  and  tejlified  of  the  Truth  that  is  in  thee.     But  how 
did  the  Brethren  teftify  of  the  Truth  that  was  in   Gaius  ?   And  how 
did  the  Apoftle  judge  of  the  Truth  that  was  in  him  ?  It  was   not  be- 
caufe they  teftified  that  he  had  given  'cm  a  good  Account  of  the  Steps 
of  his  Experiences,  and  talk'd  like  one  that  felt  what  he  faid,  and  had 
the  very  Language  of  a  Chriftian  ;  but  they  teftified,    fk/it  he  walked 
:n  the  Truth',  as  it  follows,  even  as  thouwalkeji  in  the  Truth,      I  have 
'10  greater  foy^  than  to  hear  that  ?ny  Children  walk  in  theTruth.      Beloved^ 
thou  dojl faithfully^  whatfoever  thou  dojl  to  the  Brethren  and  to  Strangers  ; 
luhich  have  born  IVitnefs  of  thy  Charity  before  the  Church.     Thus   the 
Apoftle  explains  what  the  Brethren  had  born  Witnefs  of,  when  they 
came  andieflifiedof  his  walking  in  the  Truth.      And   the  Apoftle  feems 
in  this  fame  Place,  to  give  it  as  a  Rule  to  Gaius  how  he  fhould  judge 
of  others;   in  Verfe  10,  he  mentions  one  Diotrephcs^   that  did    not 
v.-arry  himfclf  well,  and  led  away  others  after  him;   and  then  in    the 
V  ith  Verfe  he  dircds  Gaius  to   beware   of  fuch,  and  not  to  follow 
tJ:em  ;  and  gives  him  a  Rule  whereby  he  may  know  them,    exadly 
4greable  to  that  Rule  Chrift  had  given  before.  By  their  Fruits  ye  Jhall 
know  ^em  ;   fays  the  Apoftle,  Beloved^  follow  not  that  which  is  evil,  but 
ib^t  which  is  good.      He  that  doth  Good  is  of  God  ;   but  he  that  doth  Evil 
hath  not  feendod.      And  I  would  further  obfcrve  that  thcApoftle  James., 
cxprclly  comparino;  that  Way  of  (hewing  others  our  Faith  and  Chrif- 
tianity  by  ourPracSiice  or  Works,  with  other  Ways  of  fiiewing  our 
Fi?.ith  without  Works,  or  not  by  Works,  does  plainly  and  abundantW 
prefer  the  Former;   Jam.   2.    18.   Tea  a  Maninay  fay,  thou  haft  Faith 
and  1  have  Works  :   Shew  me  thy  Faith  luithout  thy   M  orks,  and  1  ivill 
fhew  thee  my  Faith  by  my  H  orks.      A  Manifeftaticwi  of  our  Faith  with- 
out IVorks,  or  in  a  Way  divcrfe  from  Works,  is  a    Manifeftation  of  it 
•n  IVords,  thereby  a  Man  profefTes  Faith.      As  the  Apoftle  fays,  Ver. 
.    I^'hat  doth  it  profit,  my  Brethren,  tho'  a  Man  say  he  hath  Faith  f 
-Therefore  here  arc  two  Ways  of  manifelting  to  our  Neighbour 

what 


Part  III.  ef  gracious  Affc^iom,  295 

what  is  in  ourHearts  ;  one  by  what  ynzfay^  and  the  other  by  what  we 
do.  But  the  Apoftle  abundantly  prefers  the  Latter  as  the  bcft  Evi- 
dence. Now  certainly  all  Accounts  we  give  ofourfelvcs  in  Words, 
our  faying  that  we  have  Faith,  and  that  we  are  converted,  and  telling 
the  Manner  how  we  came  to  have  Faith,  and  the  Steps  by  which  it 
was  wrought,  and  the  Difcoveries  and  Experiences  that  accompanied 
it, are  ftill  but  manifefting  ourFaith  by  what  v^tfay  ;  *tis  but  fhewino 
our  Faith  by  our  Words  \  which  the  Apoftlc  fpeaks  of  as  falling  vaftl}' 
fhortof  manifefting  of  it  by  what  we  do,  and  fhewing  our  Faith  by 
our  IVorks, 

And  as  the  Scripture  plainly  teaches  that  Pra6lice  is  the  befl  Evi 
dcnce  of  the  Sincerity  ofprofcfTing  Chriftians  ;  fo  Rcafon  teaches  the 
fame  Thing.  Rcafon  flievvs  that  Men's  Deeds  arc  better  and  more 
faithful  Interpreters  of  their  Minds,  than  their  Words.  The  com- 
mon Scnfe  of  all  Mankind,  thro'  all  Ages  and  Nations,  teaches  'cm 
to  judge  of  Men's  Hearts  chieflv  by  their  Praftice,  in  other  Matters  : 
As  whether  a  Man  be  a  loyal  Subject,  a  true  Lover,  a  dutiful  Child, 
or  a  faithful  Servant.  If  a  Man  profefTes  a  great  deal  of  Love  and 
Friendfhip  to  another,  Reafon  teaches  all  Men,  that  fuch  a  ProfefTion 
is  not  lb  great  an  Evidence  of  his  being  a  real  and  hearty  Fj?j^n<i.^>^ 
his  appearmg  a  Friend  in  Deeds  ;  being  faithful  and  con^ant  fd  hi'. 
Friend,  in  Profperity  and  Adverfity,  ready  to  lay  out  himfelf,  and 
deny  himfelf,  and  fufFer  in  his  perfonal  Interefl",  to  do  him  a  Kind- 
nefs.  A  wife  Man  will  truft  to  fuch  Evidences  of  the  Sincerity  of 
Friendfhip, further  than  a  thoufand  earneftProfciTiorsand  folemnDecIa 
rations, and  mort  afFeitionate  Expreffions  of  Friendfhip  in  Words.  And 
there  is  equal  Reafon  why  Practice  fhould  alfo  be  looked  upon  as  the 
bed  Evidence  of  Friendfhip  towards  Chrilt.  Reafon  fays  the  fame 
that  Chrift  faid,  in  John  14.  21.  He  that  hath  my  Commandments y 
and  keepeth  them^  he  it  is  that  loveth  7tie,  Thus  if  we  fee  a  Man,  who 
in  the  Courfe  of  his  Life,  feems  to  follow  and  imitate  Chrift,  and 
greatly  to  exert  and  deny  himself  for  the  Honour  of  Chrid  and  to 
promote  his  Kingdom  and  Interefl  in  the  World  ;  Reafon  teaches 
that  this  is  an  Evidence  of  Love  to  Chrift,  more  to  be  depended  on, 
than  if  a  Man  only  fays  he  has  Love  to  Chrift,  and  tells  of  the  inward 
Experiences  he  has  had  of  Love  to  him,  what  ftrong  Love  he  felt, 
and  how  his  Heart  was  drawn  out  in  Love  at  fuch  and  fuch  a  Time, 
when  it  may  be  there  appears  but  little  Imitation  of  Chrift  in  his  Be- 
haviour, and  he  feems  backward  to  do  any  great  Matter  for  him,  or 
to  put  himfelf  out  of  his  VVay  for  the  promoting  of  his  Kingdom, 
but  feems  to  be  apt  to  cxcufe  himfelf,  whenever  he  is  called  to  deny 
himfelf  for  Chrift.  So  if  a  Man  in  declaring  his  Experiences,  tells 
how  he  found  his  Heart  weaned  from  the  World,  and  faw  the  Va- 
nity of  it,  fo  that  all  looked  as  nothing  to  him,  at  fuch  and  fuchTimes, 
and  profefTes  that  he  gives  up  all  to  God,  and  calls  Heaven  and  Earth 

U  4  tc 


296  The  twelfth  Sign  Part  III. 

to  witnefs  to  it ;  but  yet  in  his  Pra£lice  is  violent  in  purfuing  the 
World,  and  what  he  gets  he  keeps  clofe,  is  exceeding  loth  to  part 
with  much  of  it  to  charitable  and  pious  Ufes,  it  comes  from  him  al- 
moft  like  his  Heart's  Blood.  But  there  is  another  profeffing  Chrif- 
tian,  that  fays  not  a  great  deal,  yet  in  his  Behaviour  appears  ready  at 
all  Times  to  forfake  the  World,  whenever  it  ftands  in  the  Way  of 
his  Diitv,  and  is  h(^t  to  part  with  it  at  any  Time,  to  promote  Reli- 
gion and  the  Good  of  his  Fellow- Creatures ;  Rcafon  teaches  that  the 
Latter  gives  far  the  moft  credible  Manifeftation  of  an  Hcarf  weaned 
from  the  World.  And  if  a  Man  appears  to  walk  humbly  before  God 
and  Men,  and  to  be  of  a  Converfation  that  favours  of  a  broken  Hearr, 
appearing  patient  and  refign'd  to  God  under  AfHi£tion,  and  meek  in 
his  Behaviour  amongft  Men  ;  this  is  a  better  Evidence  of  Humilia- 
tion, than  if  a  Perfon  only  tells  how  great  a  Senfe  he  had  of  his  own 
Unworthinefs,  how  he  was  brought  to  lie  in  the  Duft,  and  was  quite 
emptied  of  himfclf,  and  fee  himfelf  nothing  and  all  over  filthy  and  a- 
bominable,  i^c.  ^"c  ;  but  yet  a£ls  as  if  he  looked  upon  himfelf  one 
of  the  firft  and  befl  of  Saints,  and  by  juft  Right  the  Head  of  all  the 
Chriftians  in  the  Town,  and  is  afTuming,  felf-willcd,  and  impatient 
o*^  the  leaft  Contradi(Stion  or  Oppofition  ;  we  may  be  alTured  in  fuch 
a  Cafe,  that  a  Man's  Praftice  comes  from  a  lower  Place  in  biJ-ieart, 
than  his  Profeflion.  So  (  to  mention  no  more  Inftances  )  if  a  Pro- 
fefTor  of  Chriilianity  manifefts  in  his  Behaviour  a  pitiful  tender  Spirit 
towards  osiers  in  Calamity,  ready  to  bear  their  Burthens  with  them, 
willing  to  fpend  his  Subftance  for  them,  and  to  fuf^er  many  Incon- 
veniencies  in  his  worldly  Intercft  to  promote  the  Good  of  others  Souls 
and  Bodies ;  is  not  this  a  more  credible  Manifeftation  of  a  Spirit  of 
Love  to  Men,  than  only  a  Man's  telling  what  Love  he  felt  to  Dthers 
at  certain  Times,  how  he  pitied  their  Souls,  how  his  Soul  was  in 
Travail  for  'em,  and  how  he  felt  a  hearty  Love  and  Pity  to  his  Ene- 
mies ;  when  in  his  Behaviour  he  feems  to  be  of  a  very  fclfifh  Spirit, 
clofe  and  nisgardly,  all  for  himfelf  and  none  for  his  Neighbours,  and 
perhaps  envious  and  contentious  ?  Perfons  in  a  Pang  of  AfFe6lion 
may  think  they  have  a  Willino;nefs  of  Heart  for  great  Things,  to  do 
m;ich  and  to  fufFer  much,  and  fo  may  profefs  it  very  earneflly  and 
ronfidentlv  ;  when  really  their  Hearts  are  far  from  it.  Thus  many 
in  their  affjdlionate  Pangs,  have  thought  themfelvcs  willing  to  be 
damned  eternally  for  the  Glory  of  God.  Pafling  AfFe6lions  eafily 
produce  \Vords  ;  and  Words  are  cheap  ;  and  Godlinefs  is  more 
eafily  feigned  in  Word?  than  in  Anions.  Chriflian  Pra6lice  is  a  coft- 
?y  laborious  Thins;.  The  Self-denial  that  is  required  of  Chriftians, 
?ind  the  Narrownefs  of  the  Way  that  leads  to  Life,  don't  confift  in 
Words,  but  in  Praftice.  Hypocrites  may  much  more  eafily  be  bro't 
to  talk  like  Saints,  than  to  ait  like  Saints. 

Thus 


I 


Part  III.  of  gracious  AffeBiom,  297 

Thus  it  is  plain  that  chriftian  Pra6^ice  is  the  heft  Sign  or  Manifcf- 
tation  of  the  true  Godhncfsofa  profeiTing  Chriltian,  to  the  Eye  of  hi% 
Neighbours. 

But  then  the  following  Things  fhould  be  well  obferved,  that  this 
Matter  may  be  rightly  underftood. 

FirJ}^  It  muft  be  obferved,  that  when  the  Scripture  fpeaks  of  chrif- 
tian Practice,  as  the  beft  Evidence  to  others,  of  Sincerity  and  Truth 
of  Grace,  a  Profejfion  of  Chr'ijlianity  \s  not  excluded,  but  fuppofed. 
The  Rules  mention'd  were  Rules  given  to  the  Followers  of  Chrift, 
to  guide  them  in  their  Thoughts  o^ profejftng  Chrijlians,  and  thofe  thnt 
offered  themfelvts  as  fome  of  their  Society,  whereby  they  might  jucgc 
of  the  Truth  of  their  Pretences^  and  theSincerity  of  the  Profejfion  tlrcy 
made  ;  and  not  for  the  Trial  of  Heathens,  or  thofe  that  made  no 
Pretence  to  Chriftianity,  and  that  Chriftians  had  nothing  to  do  with. 
This  is  as  plain  as  is  pofTible  in  that  great  Rule  which  Chrift  gives  in 
the  7th  of  Matthew,  By  their  Fruits  ye  Jljall  know  ihcrn.  He  there 
gives  a  Rule  how  to  judge  of  thofe  that  profcffed  to  be  Chrift  ians,  yea 
that  made  a  very  high  ProfeiTion,  falfe  Prophets^  who  come  in  Sheep's 
Cloathing,  as  Verfe  15.  So  it  is  alfo  with  that  of  the  Apoftle  James^ 
Chap.  2.  18.  Shew  me  thy  Faith  luithcut  thyJVorh^  and  I  will  ft:  ew  thee 
my  Faith  by  my  Works.  *Tis  evident  that  both  thefe  Sorts  of  Perfons, 
offering  to  give  thefe  diverfc  Evidences  of  their  Faith,  are  Profe/Tors 
of  Faith  :  This  is  implied  in  their  offering  each  of  them  to  give  Evi- 
dences of  the  Faith  they  profefTed.  And  *tis  evident  by  the  preceed- 
ing  Verfes,  that  the  Apoftle  is  fpeaking  of  Profeftx)rs  of  Faith  in  Jefus 
Chrift.  So  it  is  very  plain  that  the  Apoftle  John.,  in  thofe  Paflagcs 
that  have  been  obferved  in  his  third  Epiftle,  is  fpeaking  of  profcffing 
Chriftians.  Tho'  in  thefe  Rules,  the  chriflian  Pradice  of  ProftfTora 
be  fpoken  of  as  the  greatcft  and  moft  diftingnifhing  Sign  of  their  Sin- 
cerity in  their  ProfefTion,  much  more  evidential  than  their  ProfeiTion 
it  felf ;  yet  a  ProfeiTion  of  Chriftianity  is  plainly  prcfuppofed  :  It  is 
not  the  main  Thing  in  the  Evidence,  nor  any  Thing  diftinguifhing  in 
it ;  yet  'tis  a  Thing  rcquihte  and  neccfTary  in  it.  As  the  having  an 
animal  Body,  is  not  any  Thing  diftinguifliing  of  a  Man,  from  other 
Creatures,  and  is  not  the  main  Thing  in  the  Evidence  of  human  Na- 
ture ;  yet  'tis  a  Thing  requifite  and  neceflary  in  the  Evidence,  '^o 
that  if  any  Man  fhould  fay  plainly  that  he  was  not  a  Chriftian,  and 
did  not  believe  that  Jefus  was  the  Son  of  God,  or  a  Perfon  fent  of 
God  ;  thefe  Rules  of  Chrift  and  his  Apoftles  don't  at  all  oblige  us  to 
look  upon  him  as  a  fmcere  Chriftian,  let  his  vifiblcPraclice  and  Ver- 
tues,  be  what  they  will.  And  not  only  do  thefe  Rules  take  no  place 
with  Refpe6^  to  a  Man  that  explicitly  cicnics  Chriftianity,  and  is  a 
profefs'd  Deift,  Jew,  Heathen,  or  open  Infidel  ;  but  alfo  with  Re- 
fpe£t  to  a  Man  that  only  forbears  to  make  aProfeflion  of  Cl^riftianity : 

Bscaufc 


29^  The  twelfth  Sign  Part  III. 

Becaufe  ihtk  Rules  were  given  us  only  to  judge  of  profeiling  Chrif- 
tians :  Fruits  muft  be  joinM  with  open  Flowers ;  Bells  and  Pome- 
granates go  together. 

But  here  will  naturally  arife  this  Enquiry,  viz.  when  a  Man  may 
be  faid  to  profefs  Chriftianity,   or  what  ProfciHon  may   properly  be 
called  a  ProfeiTion  of  Chriftianity  ? 
I  anfwer  in  two  Things  ; 

I.  In  order  to  a  Man's  being  properly  faid  to  make  a  Profeffion  of 
Chriftianity,  there  muft  undoubtedly  be  a  Profeflion  of  all  that  is  ne- 
ceflary  to  his  being  a  Chriftian,  or  of  fo  much  as  belongs  to  the  Ef- 
fcnce  of  Chriftianity.  Whatfoever  is  efl'entiiil  in  Chriftianity  it  felf, 
the  Profeftion  of  that  is  eftential  in  the  ProfeiTion  of  Chriftianity. 
The  Profeilion  muft  be  of  the  Thing  profcft^ed.  For  a  Man  to  pro- 
fefs Chriftianity,  is  for  him  to  declare  that  he  has  it.  And  therefore 
fo  much  as  belongs  to  a  Thing,  fo  as  to  be  neceft"ary  in  order  to  its 
being  truly  denominated  that  Thing  ;  fo  much  is  eflential  to  the  De- 
claration of  that  Thing,  in  order  to  its  being  truly  denominated  a 
Declaration  of  //^^^  Thing.  Ifwe  take  only  a  Part  of  Chriftiamty, 
and  leave  out  a  Part  that  is  eflential  to  it,  what  we  take  is  not  Chrif- 
tianity ;  becaufe  fomething  that  is  ^of  the  Eft^ence  of  it  is  wanting. 
So  ifwe  profefs  only  a  Part,  and  leave  out  a  Part  that  is  eflential,  that 
which  we  profefs  is  notChriftianity.  Thus  in  order  to  a  Profefllion  of 
Chriftianity, we  muft  profefs  that  we  believe  that  ye/us  is  ihcMeffiah  ; 
for  this  Reafon,  becaufe  fuch  a  Belief  is  elFcntial  to  Chriftianity.  And 
fo  we  muft  profefs,  either  exprefly  or  implicitly,  thcitjefus  fatisfied  foi* 
our  Sins,  and  other  eflential  Do<9:rines  of  the  Gofpel  ;  becaufe  a  Be- 
lief of  thefe  Things  alfo  are  eflential  to  Chriftianity.  But  there  are 
other  Things  as  efl^ential  to  Religion,  as  an  orthodox  Belief;  which  it 
is  therefore  as  neceflliry  that  we  fliould  profefs.  In  order  to  our  being 
truly  faid  to  profefs  Chriftianity.  Thus  it  is  efl^ential  to  Chriftianity 
that  we  repent  of  our  Sins,  that  we  be  convinced  of  our  own  Sinful- 
ncfs,  and  that  we  are  fenflble  we  have  juftly  expofed  our  felves  to 
God's  Wrath,  and  that  our  Hearts  do  renounce  all  Sin,  and  that  we 
do  with  our  wholcHcarts  embraceChrift  as  our  onlySaviour,&;  that  we 
love  him  above  all,  and  are  willing  for  his  Sake  to  forfake  all,  and 
that  we  do  give  up  our  felves  to  be  entirely  and  forever  his,^'t.  Such 
Things  as  thefe  do  as  much  belong  to  the  Eflcnce  of  Chriftianity,  as 
the  Belief  of  any  of  the  Dodlrines  of  the  Gofpel :  And  therefore  the 
Profei'Hon  of  them  does  as  much  belong  to  a  chriftian  Profeflion, 
Not  that  in  order  to  a  being  profefling  Chriftians,  'tis  neceflary  that 
there  fhould  be  an  explicit  Profeflfion  of  every  individual  Thing  that 
belongs  to  chriftian  Grace  or  Vertuc  :  But  certainly,  there  muft  b6 
a  Profeflion,  cither  cxprefs  or  implicit,  of  what  is  of  the  Efl^ence  of 
Religion.  And  as  to  thofe  Things  that  Chriftians  fhould  exprefs  in 
theirProfcflion,we  ought  to  be  guided  by  thePrccepts  of  God's  Word, 

or 


Part  III.  of  grachm  Afje&mu.  299 

or  by  Scripture  Examples  of  publick  Profeffions  of  Religion,  God': 
People  have  made  from  Time  to  Time.  Thus  they  ought  to  profefs 
their  Repentance  of  Sin  :  As  of  Old,  when  Pcrfons  were  initiated  w 
Profeflbrs,  they  came  confelTing  their  Sins,  maniferting  their  Humili.. 
tion  for  Sin,  Matth.  3.  6.  And  theBaptifm  they  were  baptized  with, 
was  called  the  Baptifm  of  Repentance^  Mark  i.  3.  And  Jolm^  when 
he  had  baptized  them,  exhorted  them  to  bring  forth  Fruits  meet  for 
Repentance y  Matth.  3.  8.  /.  e.  agreeable  to  that  Repentance  which 
they  had  profeffed  ;  encouraging  them, that  if  they  did  fo,  theyfhould 
efcape  the  Wrath  to  come,  and  be  gather'd  as  Wheat  into  God's 
Garner,  Matth,  3.  7,  8,  9,  10,  12.  So  the  Apoftle  Peter  hys  to 
the  yrzw,  A6ts  2.  38.  Repent^  and  be  baptized :  Which  fhews  that 
Repentance  is  a  Qi,i vilification  that  muft  be  vifible  in  order  to  Baptifm  ; 
and  therefore  ought  to  be  publickly  profefTcd.  So  when  the  Jeivs 
tiiat  returned  from  Captivity,  entred  publickly  into  Covenant,  it  was 
with  Confeilion,  or  publick  Profcfhon  cf  Repentance  of  their  Sins, 
Nehc?n.  9.  2.  This  Proftffion  of  Repentance  lliould  include  or 
imply  a  Profcfiion  of  Conviction  that  God  would  be  jufi:  in  our 
Damnation:  See  N'ebe??!.  9.  33,  together  with  Verfe  35.  and  the 
Beginning  of  the  next  Chapter.  They  fhould  profefs  their  Faith  in 
Jefus  Chri ft,  and  that  they  embrace  Chrift,  and  rely  upon  him  as 
their  Saviour,  with  their  v/hole  Hearts,  and  that  they  do  joyfully  en- 
tertain the  Gofpel  of  Chrift.  Thus  Philips  in  order  to  baptizing  the 
Eunuch,  required  that  he  fliould  profefs  that  he  believed  with  all  his 
Heart :  And  they  that  were  received  as  vifible  Chriftiars,  at  tliat  great 
Outpouring  of  the  Spirit,  which  began  at  the  Day  of  Pentecf^y  ap- 
pear'd^W/;;  to  receive  the  Gofpel',  Ads  2.  4.  Then  they  that  gladly  re- 
ceived the  H'ord,  were  baptized^  and  the  fame  Day  there  were  added  unto 
them  about  three  Thoufand  Souls.  They  fhould  profefs  that  thej  rely 
only  on  ChriO.'s  Righteoufnefs  and  Strength,  and  that  they  ::re  devo- 
ted to  him,  as  their  only  Lord  and  Saviour,  and  that  they  rejoice  in 
him  as  their  only  Righteoufnefs  and  Portion.  It  is  foretold  that  all 
Nations  fliould  be  brought  pub'i.ckly  to  make  this  ProfeiTion,  Ifai. 
45.  22,  to  the  End  ;  Look  to  me,  andbeyefaved,  all  the  Ends  of  the 
Earth  ;  for  I  am  God,  and  there  is  none  elfe.  I  have  fworn  b)  my  felf^ 
the  'f  ord  is  gone  out  of  my  Mouth  in  Righteoufnefs,  andfhall  not  return^ 
that  unto  me  every  Kneejhall  bow,  every  'Eongue  fhall  fwear ,  ^urel\  fall 
one  fay.  In  the  Lord  have  I  Righteoujnefs  and  Strength.  Even  to  him 
Jhall  Men  come  :  And  all  ihat  are  incenfcd  againji  him  fall  be  afnamed. 
In  the  Lord  Jhall  all  the  Seed  of  Ifracl  be  jujlified,  and  fall  glory. 
They  fhould  profefs  to  give  up  tht-mfelvcs  entirely  to  Chrif^-,  and  to 
God  thro'  him  ;  as  the  Children  of  Ifrael,  when  they  publickly  re- 
eognized  their  Covenant  with  God;  Deut.  26.  17.  Thouhajla- 
vouched  the  Lord  this  Day  to  be  thy  God^  and  to  walk  in  his  IVays,  and 
to  k^ep  his  Statutes^  and  his  Commandments ^  and  his  Judgments,   and  to 

hcarhe'i 


joo  The  twelfth  Sign  Part  III. 

hearken  unto  his  Voice.  They  ought  to  profefs  a  Willingnefs  of  Heart 
to  embrace  Religion  with  all  its  Difficulties,  and  to  walk  in  a  Way 
of  Obedience  to  God  univerfally  and  perfeveringly  ;  Exod.  19.  8. 
and  24.  3,  7.  Deut.  26.  16,  17,  18.  2  Kings  23.  3.  Nehem.  10. 
28,  29.  Pfal.  119.  57,  106.  They  ought  to  profefs  that  all  their 
Hearts  and  Souls  are  in  thefe  Engagements  to  be  the  Lord's,  and  for 
ever  to  ferve  him  ;  2  Chron.  15.  12,  13,  14.  God's  People's  fwear- 
ing  to  God,  and  fwearing  ^^z  his  Name,  or  to  his  Name,  as  it  might 
be  render'd,  (by  which  feems  to  be  fignified  their  folemnly  giving  up 
themfelves  to  him  in  Covenant,  and  vowing  to  receive  him  as  their 
God,  and  to  be  entirely  his,  to  obey  and  ferve  him)  is  fpoken  of  as  a 
Duty  to  be  performed  by  all  God's  vifible //r^^/;  Deut.  6.  13.  and 
10.  20.  Pfal.  63.  II.  Kai.  19.  18.  Chap.  45.  23,  24.  compared 
with  Pvom.  14.  If.  and  Phil.  2.  10,  11.  Ifai.  48.  i,  2.  and  65.  15, 
16.  Jcr.  4.  2.  and  5.  7.  and  12.  16.  Hof.  4.  15.  and  10.  4, 
Therefore,  in  order  to  Perfons  being  entitled  to  full  Efteem  and  Cha- 
rity, with  their  Neighbours,  as  being  fmcere  ProfefTors  of  Chriflianity; 
by  thofe  foremention'd  Rules  of  Chrift  and  his  Apofties,  there  muft  be 
a  vifibly  holy  Life,  with  a  Profeffion,  either  expreffing,  or  plainly  im- 
plying fuchThings  as  thofe  which  have  been  now  mention'd.  We  are 
to  know  them  by  their  Fruits  ;  that  is,  we  are  by  their  Fruits  to  know 
whether  they  be  what  they  profefs  to  be  ;  not  that  wc  are  to  know  by 
their  P>uits,  that  they  have  fomething  in  them,  which  they  don't  {o 
much  as  pretend  to. 

And  moreover, 

2.  That  Profeffion  of  thefeThings,  which  is  properly  called  a  chrif- 
tian  Profeffion,  and  which  muft  be  joined  with  chriftian  Practice,  in 
order  to  Perfon's  being  entitled  to  the  Benefit  of  thofe  Rules,  muft 
be  made  (as  to  what  appears)  underftandingly  :  that  is,  they  muft  be 
Perfons  that  appear  to  have  been  fo  far  inftru6led  in  the  Principles  of 
Religion,  as  to  be  in  an  ordinary  Capacity  to  underftand  the  proper 
Import  of  whit  is  exprcfs'd  in  their  Profeffion.  For  Sounds  are  no 
Significations  or  Declarations  of  any  Thing,  any  further  than  Men 
underftand  the  Meaning  of  their  own  Sounds. 

But  in  order  to  Perfons  making  a  proper  Profeffion  of  Chriftianlty, 
fuch  as  the  Scripture  directs  to,  and  fuch  as  the  Followers  of  Chrift 
fliould  require,  in  order  to  the  Acceptance  of  the  Profeflbrs  with  full 
Charity,  as  of  their  Society  ;  'tis  not  neceflary  they  fhould  give  an 
Account  of  the  particular  Steps  and  Method,  by  which  the  Holy  Spi- 
rit, fenlibly  to  them,  wrought  and  brought  about  thofe  great  eflential 
Things  of  Chriftianity  in  their  Hearts.  There  is  no  Footftep  in  the 
Scripture  ofanv  fuch  Way  of  the  Apoftlcs,  or  primitive  Minifters  and 
Chriftians  requiring  any  fuch  Relation,  in  order  to  their  receiving  and 
treating  others,  as  their  chriftian  Brethren,  to  all  Intents  and  Purpofes^ 

or 


Part  III.  of  gy-acious  Ajf'eSlions,  301 

or  of  their  firft  examining  them,  concerning  the  particularMethod  and 
Order  of  ihcir  Experiences.  They  required  of  them  a  Profcnion  of 
the  Things  wrought ;  but  wo  Account  of  the  Manner  of  Working 
was  required  of  them.  Nor  is  there  the  leaft  Shadow  in  the  Scripture 
of  any  fuch  Cuftom  in  the  Church  of  God,  from  Adam  to  the  Death 
of  the  Apoftlc  John. 

I  am  far  from  faying  that  it  is  not  rcqulfite  that  Perfons  fhould 
give  any  Sort  of  Account  of  theirExpericnccs  to  theirBrethren.  For 
Perfons  to  profcfs  thofe  Things  wherein  the  Eflcnce  of  ChrifHaniiy 
lies,  is  the  fame  Thing  us  to  profefs  that  they  experience  thofe  Thinf^s. 
Thus  for  Peifons  folcmiily  to  profcfs,  That,  in  a  Senfc  and  fidl  Ccn- 
vidlion  of  their  own  utter  Sinfuhiefs,  Mifcry,  and  Impotence,  and  to- 
tally undcneState  as  in  tlicmfclves,  and  their  juftDefcrt  of  God's  utter', 
Reje^lion  and  eternal  Wrath,  without  Mercy,  and  the  utter  Infuffi- 
ciency  of  their  own  RighteoufncTs,  or  any  thing  in  them,  to  fatisf}  di- 
vine Juftice,  or  recommend  'cm  to  God's  Favour,  they  do  orily  'id 
entirely  depend  on  the  Lord  Jefus  Chrifc  and  his  Satisfaction  jnd 
Rightcoufnefs  ;  that  they  do  with  all  their  Hearts  believe  the  Truth  of 
the  Gofpel  of  Chrift  ;  and  that  in  a  full  Convidtion  and  Senfe  of  his' 
Sufficiency  and  perfect  Excellency  as  a  Saviour,  as  exhibited  in  the, 
Gofpel,  they  do  wiih  their  whole  Souls  cleave  to  him,  and  "accuiefcd 
in  him,  as  the  Refuge  and  Reft  of  their  Souls,  and  Fountain  o'i  their 
Comfort  i  that  they  repent  of  their  Sins,  and  utterly  rcnouv.ce  all 
Sin,  and  give  up  themfclves  wholly  to  Chrift,  willingly  fubjctflir.g 
them'elves  to  him  as  their  King  ;  that  they  give  him  their  Hearts 
and  their  whole  Man  ;  and  are  willing  and  refolved  to  have  God  for 
their  whole  and  everlafting  Portion  3  and  in  a  Dependance  on  his  Pro-^' 
\T\\ks  of  a  future  eternal  Enjoyment  of  him  in  Heaven,  to  renounce 
all  the  Enjoyments  of  this  vain  World,  felling  all  for  this  great  Trea- 
fure  and  future  Inheritance,  and  to  comply  with  every  Command  of 
God,  even  the  moft  difficult  and  felfdenying,  and  devote  their  whole 
Lives  to  God's  Service  -,  and  that  in  Forgivenefs  of  thofe  that  have 
injured  them,  and  a  general  Benevolence  to  Mankind,  their  Hearts 
are  united  10  the  People  of  Jefus  Chrift  as  their  People,  to  cleave  to 
them  and  love  them  as  their  Brethren,  and  worfliip  and  fcrve  God 
and  follow  Chrift  in  Union  and  Fellowfhip  with  them,  being  willing 
and  refolved  to  perform  all  thofe  Duties  that  belong  to  them,  as 
Members  of  the  fame  Family  of  God  and  myftical  Body  of  Chrift  ; 
1  fay,  for  Perfons  fglemnly  to  profcfs  fuch  Things  as  thefc,  as  in  the 
Prefence  of  God,  is  the  fame  Thing,  as  to  profefs  that  they  arc  con- 
fcious  to,  or  do  experience  fuch  Things  in  their  Hearts. 

Nor  is  it  what  I  fuppofc,  that  Perfons  giving  an  Account  of  their 
Experience  of  particular  Exercifcs  of  Grace,  with  the  Times  and 
Circumftances,  gives  no  Advantage  to  others  in  forming  a  Judgment 
of  their  State  5  or  thatPcrfonsmay  not  fitly  be  enquired  of  concerning 

thcfc 


302  The  twelfth  Sign  Part  IIL 

tliefe  in  fome  Cafes,  efpecially  Cafes  of  great  Importance,  vrhere  all 
poflible  Satisfa6^ioh  concerning  Perfons  Piety  is  cfpecially  to  be  defired 
and  fought  after,  as  in  the  Cafe  of  Ordination  or  Approbation  of  a 
Minifter.  It  may  give  Advantage  in  forming  a  Judgment,  in  feveral 
Refpe£ls  ;  and  among  others,  in  this.  That  hereby  we  may  be  better 
fatisfied  that  the  Profeflbr  fpeaks  honeftly  and  underftandingly,  in 
what  he  profcfTes  ;  and  that  he  don*t  make  the  Pro^effion  in  meer 
Formality.  In  order  to  a  ProfefTion  of  Chriftianity  being  accepted  to 
any  Purpofe,  there  ought  to  be  good  Reafon,  from  the  Circumftances 
of  the  ProfefTion,  to  think  that  the  Profeflbr  don't  make  fuch  a  Pro- 
feffion  out  of  a  meer  cuftomary  Compliance  with  a  prefcribed  Form, 
ufing  Words  without  any  di{tin6l  Meaning,  or  in  a  very  lax  and  am- 
biguous Manner,  as  Confeflions  of  Faith  are  often  fubfcribed  ;  but 
that  the  ProfefTor  underftandingly  and  honeftly  figniMes  what  he  is 
confciousof  in  his  own  Heart  ;  otherwife  his  ProfefHon  can  be  of  no 
Significance,  and  no  more  to  be  regarded  than  the  Sound  of  Things 
v/ithout  Life.  But  indeed  (  whatever  Advantage  an  Account  of  par- 
ticular Exercifes  may  give  in  judging  of  this )  it  muft  be  own'd  that 
the  Profeflbr  having  been  previoufly  thoroughly  inftru6led  by  his 
Teachers,  and  giving  good  Proof  of  his  fufHcient  Knowledge,  toge- 
ther with  a  PraSice  agreable  to  his  Profeflion,  is  the  beft  Evidence  of 
this. 

Nor  do  I  fuppofe,  but  that,  if  a  Perfon  that  is  enquired  of  about 
particular  Pafl^agcs,  Times  and  Circumftances  of  his  chriftian  Experi- 
ence, among  other  Things,  feems  to  be  able  to  g;ive  a  diftindl  Ac- 
count of  the  Manner  of  his  firft  Converfion,  in  fuch  a  Method  as  has 
been  frequently  obfervable  in  true  Converflon,  fo  that  Things  feem 
fenlibly  and  diftin6lly  to  follow  one  another,  in  the  Order  of  Time, 
according  to  the  Order  of  Nature  ;  it  is  an  illuftrating  Circumftance, 
that  among  other  Things,  adds  Luftre  to  the  Evidence  he  gives  his 
Brethren  of  the  Truth  of  his  Experiences. 

But  theThing  that  I  fpeak  of  as  unfcriptural,is  the  inflfting  on  a  par- 
ticular Account  of  the  diftin<5l  Method  and  Steps,  wherein  the  Spirit 
of  God  did  fenfibly  proceed,  in  firft  bringing  the  Soul  into  a  State  of 
Salvation,  as  a  Thing  requiiite  in  order  to  receiving  a  Profeflbr  into 
full  Charity  as  a  realChriftian  ;  or  fo,  as  for  theWant  of  fuch  Relation, 
to  difregard  other  Things  in  the  EvidencePerfons  give  to  their  Neigh- 
bours of  their  Chriftianity,  that  are  vaftly  more  important  and  eflen- 
tial. 

Secondly^  That  we  may  rightly  underftand  how  chriftian  Practice 
iS  the  greateft  Evidence  that  others  can  have  of  the  Sincerity  of  a  pro- 
fcfling  Chriftian,  'tis  needful  that  what  was  faid  before,  (hewing 
what  chriftianPraftice  is,  fliould  be  borne  inMind  ;  and  that  itfhould 
he  confider'd  how  far  this  may  be  vifible  to  others.     Meerly  ihit  a 

Profeflbr 


Part  III.         of  gf*acious  jiffedliom.  30'^ 

Profeflbr  of  Chriftianity  is  what  is  commonly  called  an  honeft  Man, 
and  a  moral  Man,  (/.  e,  we  have  no  fpecial  Tranfgreflion  or  Iniquity 
to  charge  him  with,  that  might  bring  a  Blot  on  his  Charadlcr)  is  no 
great  Evidence  of  the  Sincerity  of  his  Profeflion.  This  is  not  making 
his  Light  Jhine  before  Men.  This  is  not  that  fVork  and  Labour  of  Love 
flmved  toivards  Chriji's  Name^  which  gave  the  Apoftle  fuch  Perfwaiion 
of  the  Sincerity  of  the  profefling  Hebrews^  Heb.  6.  9,  10.  It  may 
be  fo,  that  we  may  fee  nothing  in  a  Man,  but  that  he  may  be  a  good 
Man,  there  may  appear  nothing  in  his  Life  and  Converfation  incon- 
fiftent  with  his  being  godly,  and  yet  neither  may  there  be  any  great 
pofitive  Evidence  that  he  is  (o.  But  there  may  be  great  pofitive  Ap- 
pearances of  Holinefs  in  Men's  vifible  Behaviour:  Their  Life  may 
appear  to  be  a  Life  of  the  Service  of  God  :  They  may  appear  10 
follow  the  Example  of  Jefus  Chrift,  and  come  up  in  a  great  Mca- 
furc  to  thofc  excellent  Rules  in  the  5tb,  6fh,  and  yih  Chapters  of 
jVJattheiUy  and  12th  of  Romans,  and  many  other  Parts  of  the  New- 
Teitament  :  Tiiere  may  be  a  great  Appearance  of  their  being  univcr- 
U]  in  their  Obedience  to  Chrirt's  Commands  and  the  Rules  of  the 
Gofpel.  They  may  appear  to  be  univerfal  in  the  Performance  of  the 
Duties  of  the  firft  Table,  manifellinor  the  Fear  and  Love  of  God  :  and 
alio  univerfd  in  fultilling  Rules  of  Love  to  Men,  Love  to  Saints,  and 
Love  to  Enemies  ;  Rules  of  Meeknefs  andForgivenefs,  Rules  of  Mer- 
cy and  Charity,  and  looking  not  only  at  our  own  Thinas,  but  alfo  a  t 
the  Things  of  others  ;  Rules  of  doing  Good  to  Men's  Souls  and  Bo- 
dies, to  particular  Perfons  and  to  the  Publick  ;  Rules  of  Temperance 
iand  Mortification,  and  of  an  humble  Converfation  ;  Rules  of  bridling 
the  Tongue,  and  improving  it  to  glorify  God  and  blefs  Men,  Ihewing 
that  in  their  Tongues  is  the  Law  of  Kindnefs.  They  may  appear  to 
walk  as  Chriftians  in  all  Places,  and  at  all  Seafons,  in  the  Houfe  of 
God,  and  in  their  Families,  and  among  their  Neighbours,  on  Sab- 
bath Days,  and  every  D^yy  in  Bufmefs  and  in  Converfation,  tov/ards 
Friends  and  Enemies,  towards  Superiours,  Inferiours  and  Equals. 
Perfons  in  their  vifible  Walk  may  appear  to  be  very  carneflly  engaged 
in  theService  of  God  andMankind,much  to  labour  and  lay  out  theni- 
fclves  in  this  Work  of  a  Chrirtian,  and  to  be  very  confbnt  and  fted- 
faft  in  it,  under  all  Circumflances  and  Tcmpta'tions.  There  may  be 
great  Manifefbtions  of  a  Spirit  to  denv  themfelves,  and  fufFcr  for 
God  and  Chrifl:,  and  the  Intereft  of  Religion,  and  the  Benefit  of  their 
Brethren.  Thcre'may  be  great  Appearances  in  a  Man's  Walk,  of  a 
Difpofition  to  fcrfake  any  Thing,  rather  than  (o  forf^tke  Chri{l,anJ  to 
make  every  Thing  give  Place  to  his  Honour.  There  may  he  great 
Manifeftations  in  a  Man's  Behaviour  of  fuch  Rtligion  as  this  being 
his  Element,  and  of  his  placing  the  Delight  and  Happinefs  of  his  Life 
in  jt  :  And  his  Converfation  may  be  fuch,  that  he  may  carry  with  him 
a  fvveet  Odour  of  chriftian  Graces  and  heavenly  Difpofitions,  where- 
cvcr  he  goes.     And  when  it  is  thus  in  the  ProfciLrs  of  Chriftianity, 

here 


1 
304  The  twelfth  Sign  Part  III. 

here  is  an  Evidence  to  others  of  their  Sincerity  in  their  Profeflion,  to 
which  all  other  Manifeltations  are  not  worthy  to  be  compared. 
There  is  doubtlefs  a  great  Variety  in  the  Degrees  of  Evidence  that 
ProfefTors  do  exhibit  of  their  Sincerity,  in  their  Life  and  Pra(Slice  ;  as 
there  is  a  Variety  in  the  Fairnefs  and  Clearnefs  of  Accounts  Perfons 
give  of  the  Manner  and  Method  of  their  Experiences  :  But  undoub- 
tedly fuch  a  Manifeitation  as  has  been  defcribed,  of  a  cnrifii^n  Spirit  in 
Practice,  is  vaftly  beyond  the  faireft  and  brightell:  Stoiy  of  particular 
Steps  and  Pailages  of  Experience,  that  ever  was  told.  And  in  e;eneral 
a  Manlfeftation  of  the  Sincerity  of  a  chriltian  Profefiion  in  PratStice, 
is  far  better  than  a  Relation  of  Experiences. 

But  yet. 
Thirdly^  It  muft  be  noted,  agreeable  to  what  was  formerly  ob- 
fjrved,  That  no  external  Manifeftations  and  outward  Appearances 
wiiatfoever,  that  are  vifible  to  the  World,  are  infallible  Evidences  of 
Grace.  Thefe  Manifeftations  that  have  been  mention'd,  are  the  beft 
that  Mankind  can  have  ;  and  they  are  fuch  as  do  oblige  Chriftians 
entirely  to  embrace  ProfelFors  as  Saints,  and  love  *em  and  rejoice  in 
'em  as  the  Children  of  God,  and  are  fufficient  to  give  them  as  great 
Satisfailion  concerning  them,  as  ever  is  needful  to  guide  them  in  their 
Condu6l,or  for  anylntent  &Purpofe  that  needs  to  be  anfwered  in  this 
World.  But  nothing  that  appears  to  them  in  their  Neighbour,  can 
be  fulficient  to  beget  an  abfolute  Certainty  concerning  the  State  of  his 
Soul  :  For  they  fee  not  his  Heart,  nor  can  they  fee  all  his  external 
Behaviour ;  for  much  of  it  is  in  fecret,  and  hid  from  the  Eye  of  the 
World  :  -And  'tis  impoflible  certainly  to  determine,  how  far  a  Man 
may  go  in  many  external  Appearances  and  Imitations  of  Grace,  from 
other  Principles.  Tho'  undoubtedly,  if  others  could  fee  fo  much  of 
what  belongs  to  Men's  Praftice,  as  their  own  Confciences  may  fee  of 
it,  it  might  be  an  infallible  Evidence  of  their  State,  as  will  appear 
from  what  follows. 

Having  thus  confider'd   chriftian  Practice  as  the  beji  Evidence  of 
the  Sincerity  of  ProfefTors  to   others^  I  now  proceed, 

2.  To  obferve  that  the  Scripture  alfo  fpeaks  of  chriftian  Pra6lice 
as  a  diftinguifhing  and  fuie  Evidence  of  Grace  to  Perfons  own  Con- 
fciences. This  is  very  plain  in  1  John  2.3.  Hereby  we  do  know  that 
we  know  him^  if  we  keep  his  Commandments.  And  the  Teftimony  of 
our  Confciences,  with  Refpc^  to  our  good  Deeds,  is  fpoken  of  as 
that  which  may  give  us  Aflurance  of  our  own  Godlinefs  ;  1  John  3. 
i8,  19.  My  little  Children,  let  us  not  love  in  IVord.,  neither  in  Tongue y 
but  in  Deed  (in  the  Original  it  is  EPFO  in  IVork)  and  in  Truth,  And 
hereby  we  know  that  we  are  of  the  Truth ^  and  Jhall  affure  our  Hearts  be- 

fore 


Part  III.  of  gracious  AffcBions,  305 

fore  him.  And  the  Apoftic  Paul^  in  Hcb.  6.  fpeaks  of  the  Horky 
and  Labour  of  Love ^  of  the  chriftian  Hebrews,  as  tliat  which  botli  gave 
liim  a  Pcrfwafion  that  they  had  fomcthing  above  the  highcft  common 
Illuminations,  and  alfo  as  that  Evidence  which  tended  to  give  them 
the  highcft  AfTurance  of  Hope  concerning  themfelves  ;  Ver.  9.  hz. 
But  Beloved^  ive  are perfwadcd  better  Things  of  you,  and  Things  that  ac- 
company Salvation,  tho'  we  thus  fpeak.  For  God  is  not  unrighteous,  to 
forget  your  Work,  and  Labour  of  Love,  which  ye  have  Jhewed  towards 
his  Name  ;  in  that  ye  have  minijircd  to  hisSaints,  and  do  minijier.  And 
we  defirethat  every  one  of  you  dojhew  the  fame  Diligence,  to  the  full  Affu- 
rance  of  Hope,  unto  the  End.  So  the  Apoftle  dire(5ts  the  Galatians  to 
examine  their  Behaviour  or  Pradlice,  that  they  might  Iiave  Rejoicino; 
in  themfelves  in  their  own  happy  State  ;  Gal.  6.  4.  Let  every  Man 
prove  his  own  JVork  \  fo  fi)all  he  have  Rejoicing  in  himfelf,  and  not  in  a- 
nother.  And  the  Pfalmilt  fays,  Pfal.  119.  6.  Then  fall  I  not  be  a- 
ftmrncd,  when  I  have  Refpe£i  to  all  thy  Commandments,  i.  e.  Then  fijall 
I  be  bold  and  allured  and  ftedfait  in  my  Hope.  And  in  that  of  our 
Saviour,  Matth.  7.  19,  20.  Every  Tree  that  bringeth  not  forth  good 
Fruit  isheivn  down  and  caf  into  the  Fire  :  H' herefore  by  their  Fruits 
ye.Jhall  know  them.  Tho'  Chrift  gives  this  firftly,  as  a  Rule  by  which 
we  Ihould  judge  of  others,  yet  in  the  Words  that  next  follow  he 
plainly  (hews,  that  he  intends  it  alfo  as  a  Rule  by  which  we  fliould 
■judge  ourfelves  ;  Not  every  one  that  faith  unto  me  Lord, Lord,  fall  enter 
into  the  Kingdom  of  Heaven,  but  he  that  doth  the  Will  of  my  Fa- 
ther which  is  in  Heaven,     Many  will  fay   unto  me  in  that  Day,    Lord, 

Lord,  ^c. and  then  I  will profefs  unto  them,  L  never  knew  you  ;  depart 

from  me  ye  that  work  Iniquity.     Therefore  whofoever  heareth 
thefe  Sayings  of  mine,  and  doth  them,  1  will  liken  him  to  a  wife  Man, 

ivhich  built  his  upon  a  Rock. And  every  one   that  heareth  thefe  Sayings 

of  mineand  TiO-YW  them  kot,  fall  be  liken' d  unto  a  foolifh  Man, 
which  built  his  Lioufe  upon  the  Saud.  I  Ihall  have  Occalion  to  mention 
other  Texts  that  (hew  the  fame  Thing,  hereafter. 

But  for  the  greater  Clearnefs  in  this  Matter,  I  would  Firjl,  Shew 
how  chriftianPra<Stice,  doing  good  Works,  or  keeping  Chrift's  Com- 
mandments, is  to  be  taken,  when  the  Scripture  reprefents  it  as  a  fure 
Sign  to  our  own  Confciences,  that  we  are  real  Chriftians.  And  Se- 
condly, will  prove  that  this  is  the  Chief  of  all  Evidences  that  Men  can 
have  of  their  own  fmcere  Godlinefs. 

Firji,  I  would  fhew  howchriftianPra(^ice,or  keepingChrift'sCom- 
mandments,  is  to  be  taken,  when  the  Scripture  reprefents  it  as  a  furc 
Evidence  to  our  own  Confciences,  that  we  are  fmcere  Chriftians. 

And  here  I  would  obferve,  that  we  can't  reafonably  fuppofe  that 
when  the  Scripture  in  this  Cafe  fpeaks  of  good  Works,  good  Fruit, 
and  keeping  Chrift's  Commandments ;  that  it  has  RefpeS  meerly  to 

X  what 


3o6  Tbe  twelfth  Sign  Part  III. 

what  is  external,  or  the  Motion  and  Action  of  the  Body,  without  in- 
cluding any  thing  elfe,  having  no  Refpieft  to  any  Aim  or  Intention  of 
the  Agent,  or  any  Ad  of  his  Underftanding  or  Will.  For  confider 
Men's  Adlions  fo,  and  they  are  no  more  good  Works  or  A6ls  of  Obe- 
dience, than  the  regular  Motions  of  a  Clock  ;  nor  are  they  confiderM 
as  the  Adions  of  the  Men,  or  any  human  Adions  at  all.  The  Ac-- 
rions  of  the  Body,  taken  thus,  are  neither  Ads  of  Obedience,  nor 
Difobcdience  ;  any  more  than  the  Motions  of  the  Body  in  a  Convul- 
fion.But  theObedience  ^cFruit  that  is  fpoken  of,is  theObedience  &Fruit 
of  theMan  ;  and  therefore  not  only  theAds  of  theBody,but  theObedi- 
ence of  the  Soul,  confifting  in  the  Ads  and  Pradice  of  the  Soul.  Not 
that  1  fuppofe  that  when  the  Scripture  fpeaks,  in  this  Cafe  of  gracious 
Works  and  Fruit  and  Pradice,  that  in  thefe  ExpreiTions  is  included 
all  inward  Piety  and  Holinefs  of  Heart,  both  Principle  and  Exercife, 
both  Spirit  and  Pradice  :  Becaufe  then,  in  thefe  Things  being  given 
as  Signs  of  a  gracious  Principle  in  the  Heart,  the  fame  Thing  would 
be  given  as  a  Sign  of  itfelf,  and  there  would  be  noDiftindion  between 
Root  and  Fruit.  But  only  the  gracious  Exercife,  and  holy  Ad  of  the 
Soul  is  meant,  and  given  as  the  Sign  of  the  holy  Principle,  and  good 
Eftate.  Neither  is  every  Kind  of  inward  Exercife  of  Grace  meant  ; 
but  the  pradical  Exercife,  that  Exercife  of  the  Soul,  and  Exertion 
of  inwardHolinefs, which  there  is  in  an  obedientialAd  ;  or  thatExerti- 
on  of  thcMind,  and  Ad  of  Grace,  which  iflues  and  terminates  in  what 
they  call  the  imperate  Ads  of  the  Will  ;  in  which  fomething  is  di- 
reded  and  commanded  by  the  Soul  to  be  done,  and  brought  to  pafs 
in  Pradice. 

Here  for  a  clearer  Underftanding,  I  would  obferve,  that  there  are 
two  Kinds  of  Exercifes  of  Grace,  i.  There  are  thofe  that  fome 
call  i?n?namnt  Ads  :  That  is,  thofe  Exercifes  of  Grace  that  remain 
within  the  Soul, that  begin  &  are  terminated  there, without  any  imme- 
diate Relation  to  any  Thing  to  be  done  outwardly,  or  to  be  brought 
to  pafs  in  Pradice.  Such  are  the  Exercifes  of  Grace,  which  the 
Saints  often  have  in  Contemplation  :  When  the  fJxercife  that  is  in  the 
Heart,  don't  diredly  proceed  to,  or  terminate  in  any  Thing  beyond 
the  Thoughts  of  the  Mind  ;  however  they  may  tend  to  Pradice  (as 
all  Exercifes  of  Grace  do)  more  remotely.  2.  There  is  another 
Kind  of  Ads  of  Grace,  that  are  more  ftridly  called  pra^ical^  or  ef- 
ft'dive  Exercifes  ;  becaufe  they  immediately  rcfped  fomething  to  be 
done.  They  are  the  Exertions  of  Grace  in  the  commanding  Ads  of 
the  Will,  directing  the  outward  Adions.  As  when  a  Saint  gives 
a  Cup  of  cold  Water  to  a  Difciple,  in  and  from  the  Exercife  of  the 
Grace  of  Charity  ;  or  voluntarily  endures  Perfecution,  in  the  Way 
of  his  Duty,  immediately  from  the  P^xercifc  of  a  fupream  Love  to 
Chrift.  Here  is  the  Exertion  of  Grace  producing  it's  EfFed  in  out- 
ward 


Part  III.  of  gracious  JJcdtiom-,  307 

ward  Actions.  Thefe  Exercifes  of  Grace  are  pra£lical  and  produc- 
tive of  good  Works,  not  only  in  this  Senfe,  that  they  arc  of  a  pn- 
duciive  Nature^  (  for  fo  arc  all  Excrcifcs  of  true  Ciracc  )  but  they  arc 
the  producing  A6ls.  This  is  properly  the  PJxercife  of  Grace  in  the 
A6t  of  the  Will  ;  and  this  k  properly  the  Pradicc  of  the  Soul.  And 
the  Soul  is  the  immediate  Adiorof  no  other  Pradlicc  but  this  :  The 
Motions  of  the  Body  follow  from  the  Laws  of  Union  between  the 
Soul  andBody,  which  God,  and  not  the  Soul  has  fix'd,  and  docs  main 
tain.  The  Acl  of  the  Soul,  and  the  Excrcife  of  Grace,  that  is  ex- 
erted in  the  Performance  of  a  good  Work,  is  the  good  Work  it  felf, 
fo  far  as  the  Soul  is  ce  nccrned  in  it,  or  fo  far  as  it  is  the  Soul's  ^cod 
Work.  The  Determinations  of  the  Will,  are  indeed  our  very  Ac- 
tions, fo  far  as  they  are  properly  ours,  as  Dr.  Doddridge  ohferves.  f 
In  this  Praciiice  of  the  Soul,  is  included  the  Aim  and  Intention  of  the 
Soul  which  is  the  Agent.  For  not  only  fhould  we  not  look  on  the 
Motions  of  a  Statue,  doing  Juftice  or  diftributing  Almj  by  Clock- 
work, as  any  Ads  of  Obedience  to  Chrift  in  that  Statue  ;  but  neither 
would  any  Body  call  the  voluntary  Adions  of  a  Man,  externally  and 
materially  agreabic  to  a  Command  of  Chrift,  by  the  Name  of'Obe- 
dience  to  Chrift,  if  he  had  never  heard  of  Chrift,  or  any  of  his  Com- 
mands, or  had  noThought  of  hisCommands  in  what  he  did. If  the 

,  A6ls  of  Obedience  and  good  Fruits  fpoken  of,  be  looked  upon,  not  a? 
meer  Motions  of  the  Body,  but  as  Acts  of  the  Soul  ;  the  whole  Kx- 
ercife  of  the  Spirit  of  the  Mind,  in  the  Action,  muft  be  taken  in,  with 
the  End  acted  for,  and  the  Refpect  the  Soul  then  has  to  God,  Sec  ; 
otherwife  they  are  no  Acts  of  Denial  of  ourfelvef,  or  Obedience  to 
God,  or  Service  done  to  him,  but  fomething  elfe.  Such  effective  Ex- 
crcifcs of  (rrace  as  thefe  that  I  have  now  defcribed,  many  of  the 
Martyrs  have  experienc'd  in  a  high  Degree.  And  all  true  Saints  live 
a  Life  of  fuchActs  ofGrace  as  thefe  ;  as  they  all  live  a  Life  of  gracious 
Works,  of  which  thefe  operative  Exertions  of  Grace  are  the  Life 
and  Soul.  And  this  is  the  Obedience  and  Fruit  that  God  mainly 
looks  at,  as  he  looks  at  the  Soul,  more  than  the  Body  j  as  much  as  the 
Soul,  in  the  Conftitution  of  the  human  Nature,  is  the  fuperiour  Part. 
As  God  looks  at  the  Obedience  and  Practice  of  the  Man,  he  looks  at 
the  Practice  of  the  Soul  ;  for  the  Soul  is  the  I\Lin  in  God'^  Sight  ; 
For  the  Lordfeeth  net  as  Manfeethy   for  He  Iccketh  en  the  Heart. 

And  thus  it  is,  that  Obedience,  goodWorks,  good  Fruit,  are  to  he 
taken,  when  given,  in  Scripture  as  a  fure  Evidence  to  our  own  Con- 
fcienccs  of  a  true  Principle  ofGrace  ;  even  as  including  the  Obedi- 
ence and  Practice  of  the  Soul,  as  preceeding  and  governing  the  Ac- 
tions of  the  Body.     When  Practice  is  given  in  Scripture  as  the  main 


t  Scripture  Dodlrinc  of  Salvation.     Sermon  L   p.   ii, 

X  2  Evidence 


3o8  The  twelfth  Sign  Part  III. 

Evidence  of  our  true  Chriftianlty  to  others,  then  is  meant  that  in  our 
Practice  which  is  vifible  to  them,  even  our  outward  Actions  :  But 
when  Practice  is  given  as  a  fure  Evidence  of  our  real  Chriftianity  to 
our  ownConfciences,  then  is  meant  that  in  our  Practice  which  is  vifi- 
ble to  our  own  Confciences  ;  which  is  not  only  the  Motion  of  our 
Bodies,  but  the  Exertion  and  Exercife  of  the  Soul,  which  directs  and 
commands  that  Motion  ;  which  is  more  directly  and  immediately  un- 
der the  View  of  our  own  Confciences,  than  the  A61:  of  the  Body. 
And  that  this  is  the  Intent  of  the  Scripture,  not  only  does  the  Nature 
and  Reafon  of  the  Thing  (hew,  but  it  is  plain  by  the  Scripture  it  felf. 
Thus  it  is  evident  that  when  Chrift,  at  the  Conclufion  of  his  Sermon 
on  tiie  Mount,  fpeaks  oi doing  or  practicing  thcfe  Sayings  of  his,  as 
the  grand  Sign  of  Profellors  being  true  Difciples,  without  which  he 
likens  'em  to  a  Man  that  built  his  Houfc  upon  the  Sand,  and  with 
which,  to  a  Man  that  built  hisHoufe  upon  aRock  ;  He  has  a  Refpedt, 
not  only  to  the  outward  Behaviour,  but  to  the  inward  Exercife  of 
the  Mind  in  that  Behaviour  :  As  is  evident  by  obferving  what  thofe 
proceeding  Sayings  of  his  are,  that  he  refers  to,  when  he  fpeaks  of  our 
doing  or  practicing  them  :  And  we  fhall  find  they  are  fuch  as  thefe  ; 
Blejfed  are  the  Poor  in  Spirit ^  Blejfed  are  they  that  mourn^  Blejfed  are 
the  Meek^  Blejfed  are  they  that  do  hunger  and  thirjl  after  Righieoufnefs^ 
Bleffed  are  the  Merciful^  Bleffed  are  the  Pure  in  Hearty  Whofoever  is 
angry  with  his  Brother  without  a  Caufe^  i^c^  H  hofoever  looketh  on  a 
IVonian  to  lujl  after  her  ^^c^  Love  your  Enemies^  Take  no  1  bought  for 
your  Life,  and  others  of  the  like  Nature,  which  imply  inward  Exer- 
cifes  :  And  when  Chrift  fays,  John  14.  21.  He  that  hath  ?ny  Com- 
mandments and  keepeth  them^  he  it  is  that  loveth  ?ne  ;  He  has  evidently  a 
rpecial  RefpeCl  to  that  Command  feveral  Times  repeated  in  the  fame 
Difcourfe  (  which  he  calls,  by  Way  of  Eminence,  His  Commandment ) 
that  they  fhov Id  love  one  another^  as  he  had  loved  them  :  (  See  Chap.  13. 
34.,  35.  and  Chap.  15.  10,  12,  13,  14.  )  13ut  this  Command 
refpeCls  chiefly  an  Exercife  of  the  Mind  or  Heart,  tho'  exerted  in 
Practice.  So  when  the  Apoftle  y^/j^z  fays,  i  John  2.  3,  Hereby  zve 
do  know  that  we  knoiu  him^  ifzOe  keep  his  Commandments  ;  He  has 
plainly  a  principal  RefpeCt  to  the  fame  Command,  as  appears  by 
what  follows,  Ver.  7,  8,  q,  10,  ir,  and  2d  Epift.  Ver.  5.  6. 
And  when  we  are  told  in  Scripture  that  Men  fhall  at  the  laft  Daj  be 
]yjii\gii(\  according  to  their  I'Vorks^  d^nd  all  JJjall  receive  according  to  the 
Things  done  in  the  Body  ;  It  is  not  to  be  underftood  only  of  outward 
A6ts  ;  for  if  fo,  why  is  God  (o  often  fpokcn  of  as  fearching  the 
Hearts  and  trying  the  Reins,  That  he  may  render  to  every  one  according 
to  his  ^i  orks  ?  zs,  Rev.  2.  23.  And  all  the  Churches  Jhall  know  that  I 
am  he  that  fearcheth  the  Reins  and  the  Hearts  ;  and  I  zvill  give  unto  every 
one  according  to  his  I  forks.  Jer.  17.  9,  10.  I  the  Lord  fearch  the 
Hearts^  I  try  the  Reins ;  even  to  give  evcr^Man  according  to  his>l  'ays^arhl 

according 


Part  III.  gJ  gracious  jiff c5f ions,  -09 

according  to  the  Fruit  of  his  Doings.  But  if  by  his  fi'ays^  and  the  Fruit 
of  his  Dfings^  is  meant  only  the  A6lions  of  his  Body,  what  need  oi 
fearching  the  Heart  and  Reins,  in  order  to  know  them  ?  F/ezekiah  in 
his  Sickncfs  pleads  his  Pra<ibce  as  an  Evidence  of  his  Title  to  God's 
Favour,  as  including,  not  only  his  outward  Adtions,  but  what  was  in 
his  Heart,  Ifai.  38.  3.  Remember  now,  O  Lord,  I  be/eech  thee,  howl 
have  walked  before  thee,  in  Truth,  and  with  a  perfeSi  Heart. 

Tho'  in  this  great  Evidence  of  Sincerity  that  the  Scripture  gives 
u«:,  what  is  inward  is  of  grcateft  Importance  ;  yet  what  is  outward  is 
included  &  intended, as  connected  with  the  pracfticalExcrtion  ofGrace 
in  the  Will,  directing  and  commanding  the  Adtions  of  the  Body.  And 
hereby  are  effcdually  cut  ofFall  Prctenfions  that  any  iVIan  can  have 
to  Evidences  of  Godlincfs,  who  externally  lives  wicicedlv  ,•  Becaufc 
the  great  Evidence  lies  in  that  inward  Excrcife  and  Praftice  of  the 
Soul,  which  conliits  in  the  A<5t  of  the  Will,  corhmanding  outward 
A6ls.  But  'tis  known  that  thcfe  commanding  Ads  of  the  Will  are 
not  one  Way,  and  the  Adlions  of  the  bodily  Organs  another  :  For 
the  unalterable  Law  ot  Nature  is,  that  they  fhould  be  united,  as  long; 
as  Soul  and  Body  ?,re  united,  and  the  Organs  are  not  fo  deftroyed  as 
to  be  incapable  of  thofe  Motions  that  the  Soul  commands.  Thus  it 
would  beridiculous  for  aMan  to  plead, that  the  commandingA6l  of  his 
Will  was  to  go  to  the  publick  Worfhip,  while  his  P>et  carry  him  to 
a  Tavern  or  Brothel  Houfe  ;  or  that  the  commanding  A6t  of  his 
Will  was  to  give  fuch  a  Piece  of  Money  he  had  in  his  Hand,  to  a 
poor  Beegar,  while  his  Hand  at  the  fame  Inftant,  kept  it  back,  and 
held  it  faft. 

Secondly,  I  proceed  to  (hew  that  chriftian  Practice,  taken  in  the 
Senfe  that  has  been  explain'd,  \s  the  chief  of  all  the  Evidences  of  a 
faving  Sincerity  in  Religion,  to  the  Confciences  of  the  Profeilors  of  it; 
much  to  be  preferr'd  to  the  Method  of  the  firft  Convictions,  En- 
lightnings  and  Comforts  in  Converfion,  or  any  immanent  Difcoveries 
or  Exercifes  of  Grace  whatfoever,  that  begin  and  end  in  Contempla- 
tion,  t     The  Evidence  of  this  appears  by  the  following  Arguments. 

Argument  1, 


"  Look  upon  John^  Chrift's  beloved  Difciple  and  Bofom  Com- 
**  panion  ;  he  had  received  the  anointing  to  know  him  that  is 
*'  true,  and  he  knew  that  he  knew  him,  i  John  2.  3.  But  how 
<'  did  he  know  that  ?  He  might  be  deceived  (as  'tis  flranpe  to 
**  fee  what  a  melancholly  Fancy  will  do,  and  the  EfFefts  of  it  ; 
<«  as  honeft  Men  are  reputed  to  have  weak  Brains,  and  never 
*»  faw  the  Depths  of  the  Secrets  of  God)  what's  his  last 
«'  Proof?  Becaufewe  keep  his  Comniandrmnts,"  Shepard*s?2T. 
Part  I.  p.  131. 

X  3  «<  A 


3IQ  7he  twelfth  Sign  Part  III. 

Argument  I.  Rcafon  plainly  fhcws  that  thofe  Things  which  put  it 
to  the  Proof  what  Men  will  actually  cleave  to  and  prefer  in  their 
Pra£lice,  when  left  to  follow  their  own  Choice  and  Inclinations,  are 
the  proper  Trial  what  they  do  really  prefer  in  their  Hearts.  Sincerity 
in  Religion,  as  has  been  obferved  already,  confifts  in  fetting  God 
hijiheft  in  the  Heart,  in  chufing  him  before  other  Things,  in  having 
a  Heart  to  fell  all  for  Chrift,  is'c.-—.  But  a  Man's  A6lions  are  the 
proper  Trial  what  a  Man's  Heart  prefers.  As  for  Inftance,  when  it 
is  fo  that  God  and  other  Things  come  to  ftand  in  Competition, God  is 
as  it  were  fet  before  a  Man  on  one  Hand,  and  his  worldly  Intereft 
or  Pleafure  on  the  other,  (  as  it  often  is  fo  in  the  Courfeof  a  Man's 
Life  )  his  Behaviour  in  fuch  Cafe,  in  actually  cleaving  to  the  one  and 
forfaking  the  other,  is  the  proper  Trial  which  he  prefers.  Sincerity 
confifts  in  forfaking  all  for  Chrift  in  Heart  ;  but  to  forfake  all  for 
Chrift  in  Hearr,  is  the  very  fame  Thing  as  to  have  an  Heart  to  for- 
fake all   for  Chrift  :  But  certainly  the  proper  Trial  whether  a  Man 


A  Man  may  know  his  prefent  Union  to  the  Lord  Jefus,  by  a 

"  Work  ;    I  John  2.  4.      He  that  faith  I  know  hlm^   and  keeps 

*«  7iot  hisCommandfuents^  is  a  Lyar.-'Yes  that  is  true  negatively; 

<«  but  may  a    Man,   ought  a  Man,  to   fee  or  know    his  Union 

*«  poiitively  by  this  ?   Anf.   Verfe  5.   Many  faid  they  did  know 

"  and  love  the  Lord,   but  he  that  keeps  his  Words—  O  they  are 

*'  fweet  I  It's  Heaven  to  cleave  to   him  in  everv   Command  ; 

"  it's  Death  to  depart  from  any  Command  :   Hereby  knoiv  we 

''  that  we  are  in  him.     If  it  were  poffible  to  afk  of  Angels,  how 

<«  they  know  they  are  notDevils,  they  would  anfwer,  theLord's 

«'  Will  is  ours."      Shepard's  Par.  Part  I.  p.   134. 

If  the  Qt^ieftion    be.   Whom   doth  the   Lord  Jefus  love  ;  you 

<«  need  not  go  to  Heaven  for  it,  the  Word  is  nigh  thee,  Thofe 

« '  that  love  thrift  ?    Who  art  thofe  ?     Thofe  that  keep  his  Com- 

«'  mandments.'*     S hepard' s  ?zr.  Fzvt  I.  p.  138. 
Will  you  have  Chrift  fit  in  Heaven,and  not  look  that  he  fubdue 

«'  your  Lufts   by  the  Work  of  his  Grace,  and  fo  fway  your 

"  Hearts  ?  You  defpife  his  Kingdom  then.     Do  you  feek   for 

*'  Pardon  in  the  Blood  of  Chrift,  and  never  look  for  the  Vertue 

"  and  End  of  that  Blood  to  wafh  you  and  make  you  without 

*'  Spot,  &c.  ?  You  defpife  his  Priefthood  and  Blood  then.    Do 

* '  you  look  forChrift  to  doWork  for  you, and  you  not  doChrift's 

<«  Work,  and  bring  forth  Fruit  to  him  ?    You  defpife  his  Ho- 

"  nour  then,  John  15.  8.     If  I  were  to  difcover  a  Hypocrite, 

<•  or  a  falfe  Heart,  this  I  would   fay,  It  is  he  that  fhall  fet  up 

♦«  Chrift,  but  loath  his  Work."      Shepard*s  Parable  Part  L 

'■  •*"                                                                           has 


Part  III.  of  gracious  AJfedliom.  3  1 1 

has  an  Heart  to  forfake  all  for  Chrift,  is  his  bcine  actually  put  to  it, 
the  having  Clirift  and  other  Things  coming  in  Competition,  that  he 
miift  actually  or  pradlically  cleave  to  one  and  forfake  the  otl;er.  To 
forfakc  all  for  Chrift  in  Heart,  is  the  fame  Thing  as  to  have  a  Heart 
to  forfake  all  for  Chrift  when  called  to  it  :  But  the  highcft  Proof  to 
our  fclvcs  and  others,  that  we  have  an  Heart  to  forfakc  all  for  Chrift 
when  called  to  it,  is  actually  doing  it  when  CLiUcd  to  it,  or  fo  far  35 
called  to  it.  To  follow  Chrift  in  Heart,  is  to  have  an  Heart  to  fol- 
low him.  To  deny  our  felvcs  in  Heart  for  Chiift,  is  the  fame  Thing 
as  to  have  an  Heart  to  deny  ourfclves  for  him  in  Fadt.  The  main 
and  moft  proper  Proof  of  a  Man's  having  an  Heart  to  any  Thing, 
concerning  which  he  is  at  Liberty  to  follow  his  own  Inclinations,  and 
either  to  do  or  not  to  do  as  he  plcafes,is  his  doing  of  it.  When  aMan 
is  at  Liberty  whether  to  fpcak  or  keep  Silence,  the  moft  proper  Evi- 
dence of  his  having  an  Heart  to  fpeak,  is  his  fpcaking.  When  aMan 
h  at  Liberty  whether  to 'walk  or  fit  ftill,  the  proper  Proof  of  his  ha- 
ving an  Heart  to  walk,  is  his  walking.  Godlincfs  confiffs  not  in  an 
Heart  to  intend  to  do  the  Will  of  God,  hut  in  an  Heart  to  do  it. 
The  Children  of  Jfraelxn  the  Wilderncfs  had  the  former,  of  whom 
we  read,  Dcut.  5.  27,  28,  29.  Go  thou  near ^aml hear  all  that  iheLoid 
our  Godjhall  fay  ;  and/peak  thou  unto  us  all  that  the  Lord  our  God  jhall 
/peak  unto  thee  ;  and  we  will  hear  it  and  do  it.  And  the  Lord  heard  the 
Voice  of  your  fi  ords^  when  ye  [pake  unto  me  ;  and  the  Lord  faid  unto  me, 
I  have  heard  the  Voice  of  the  JVords  of  this  People^  which  they  haie  fpoken 
unto  thee  :  They  have  ivell  faid  all  that  they  have  fpo ken  :  O  that  there 
were  Juch  an  Heart  in  them,  that  they  ivould  fear  me^  and  keep  all  my 
Commandments  always,  that  it  might  be  well  with  them,  and  with  their 
Children  for  ever.  ThePeople  manifefted  that  they  had  aHeart  to  intend 
to  keepGod' s  Cofnmandments,2^v\d  to  be  very  forward  in  thofe  Intentions ; 
but  God  manifefts  that  this  was  far  from  being  the  Thing  that  he  de- 
fired,  wherein  true  Godlinefs  confifts,  even  an  Heart  aflually  to  keep 
them. 

'Tis  therefore  exceeding  abfurd,  and  even  ridiculous,  for  any  to 
pretend  that  they  have  a  good  Heart,  while  they  live  a  wicked  Life, 
or  don't  bring  forth  the  Fruit  of  univerfal  Holincfs  in  their  Practice. 
For  'tis  proved  in  Fa6t,  that  fuch  Men  don't  love  God  above  all. 
'Tis  foolifti  to  difpute  a^ainft  plain  Fa6t  and  Experience.  Men  that 
live  in  Ways  of  Sin,  and  yet  flatter  themfelves  that  they  fliall  go  to 
Heaven,  or  expert  to  be  received  hereafter  as  holy  Perfons,  without 
a  holy  Life  and  Practice,  a£l  as  tho*  they  expelled  to  make  a  Fool  of 
their  Judge.  Which  is  implied  in  what  the  Apoftle  fays  (fpcaking 
of  Mens  doing  good  Works,  and  living  an  holy  Life,  thereby  exhi- 
biting Evidence  of  their  Title  to  everlafting  Life)  Gal.  6.  7.  Bt 
not  deceived  ;  God  is  not  mocked  :  For  whatfoever  a  Man  fowcth,  that 
Jhall  he  alfo  reap.     As  much  as  to  fay,  '*  Don't  deceive  your  fclvcs 

X  4  "  with 


312  'The  twelfth  Sign  Part  III. 

**  with  an  Expcftation  of  reaping  Life  everlafting  hereafter,  if  you 
**  don't  few  to  the  Spirit  here  \  'tis  in  vain  to  think  that  God  will 
'*  be  made  a  Fool  of  by  you,  that  he  will  be  (ham'd  and  baffled  with 
*'  Shadows  infttad  of  Subttance,  and  with  vain  Pretences,  inftead  of 
**  that  good  Fruit  which  he  expecS^s,  when  the  Contrary  to  what  you 
*'  pretend,  appears  plainly  in  your  Life,  before  his  Face."  In  this 
Manner  theVVord  mock  is  fometimes  ufcd  in  Scripture.  Thus  Delilah 
fays  to  Samp/on,  Behold,  thou  haft  mocked  me,  and  told  me  Lies^  J"dg. 
1 6.  10,  13.  i.  e.  ''  Thou  halt  baffled  me,  as  tho'  vou  would  make 
"  a  Fool  of  me,  as  if  1  might  be  cafily  turned  off  with  any  vain  Pre- 
"  tence,  inHead  of  the  Truth."  So  it  is  faid  that  Lot,  when  he  told 
his  Sons  in  Law  that  Go  J  would  deftroy  that  Place,  he  fceind  as  one 
that  ?nocked  to  his  Sons  in  Law,  Gen.  19.  14.  i.  e.  He  feem'd  as 
one  that  would  make  a  Game  of  them,  as  tho'  they  were  fuch  cre- 
dulous Fools  as  to  regard  fuch  Bugbears.  But  the  great  Judge, 
whofc  Eyes  are  as  a  Flame  of  Fire,  will  not  be  mocked  or  baffled 
with  nnv  Pretences,  without  a  holy  Life.  If  in  his  Name  Men  have 
prophecy'd  and  wrought  Miracles,  and  have  had  Faith,  fo  that  they 
could  remove  Mountains,  and  caft  out  Devils,  and  however  high 
their  religious  Affections  have  been,  however  greatRefemblances  they 
have  had  of  Grace,  and  tho'  their  hiding  Place  has  been  fo  dark-  and 
deep,  that  no  humanSkill  nor  Search  could  find  them  out ;  yet  if  they 
are  l^orkers  or  Pra^icers  of  Iniquity,  they  can't  hide  their  Hypocrify 
from  their  Judge  ;  Job  34.  22.  There  is  no  Darknefs,  ?ior  Shadoiu  of 
Death,  where  the  Worpcers  of  Iniquity  ?nay  hide  themf elves. 
Would  a  wife  Prince  fufFer  himfelf  to  be  fool'd  and  baffled  by  a  Sub- 
ject, who  fhould  pretend  that  he  was  a  loyal  SubjeCl,  and  fhould  tell 
his  Prince  that  he  had  an  entire  AfFedtion  to  him,  and  that  at  fuch  and 
fuch  a  Time  he  had  Experience  of  it,  and  felt  his  AfFe6tions  flrongly 
working  towards  him,  and  Ihould  come  expecting  to  be  accepted  and 
rewarded  by  his  Prince,  as  one  of  his  beft  Friends  on  that  Account, 
tho'  he  lived  m  Rebellion  againf^  him,  following  fome  Pretender  to 
his  (Jrown,  and  from  Time  to  Time  Hirring  up  Sedition  againlt  him? 
Or  would  a  Mafter  fufFer  himfelf  to  be  fham'd  and  guH'd  by  a  Ser- 
vant, that  fhould  pretend  to  great  Experiences  of  Love  and  Honour 
towards  him  in  his  Heart,  and  a  great  Senf:;  of  his  Worthinefs  and 
Kindnefs  to  him,  when  at  the  fame  Time  he  refufed  to  obey  him, 
and  he  could  get  no  Service  done  by  him  ? 

Argument  II.  As  Reafon  (hews  that  thofe  Things  which  occur  in 
the  Courfe  of  Life,  that  put  it  to  the  Proof  whether  Men  will  prefer 
God  to  other  Things  in  Practice,  are  the  proper  Trial  of  the  Up- 
rightnefs  and  Sincerity  of  their  Hearts  ;  fo  the  fame  are  reprefented 
as  the  proper  Trial  of  the  Sincerity  of  Profeffors,  in  the  Scripture- 
There  we  find  that  fuch  Things  are  called  by  that  very  Name,  Trials 

or 


Part  III.  of  graciom  AJcBionu  313 

or  Temptations  (which  I  before  obferved  arc  both  Words  of  the  fame 
Signification.)  The  Things  that  put  it  to  the  Proof  whether  Men 
will  prefer  God  to  other  Things  in  Pradice,  are  the  DifEcultics  of 
Religion,  or  thofe  Things  which  occur  that  make  the  Pradlice  of 
Duty  difficult  and  crofs  to  other  Principles  befides  the  Love  of  God  \ 
becaufe  in  them,  God  and  other  Things  are  both  fet  before  Men  to- 
gether, for  their  actual  and  pradical  Choice  ;  and  it  comes  to  this, 
that  we  can't  hold  to  both,  but  one  or  the  other  muft  be  forfaken. 
And  thcfe  Things  are  all  over  the  Scripture  called  by  the  Name  of 
Triali  or  Proofs,  f  And  they  are  called  by  this  Name,  becaufe 
hcreb\'  Profcflors  are  try'd  and  proved  of  what  Sort  they  be,  whether 
they  be  really  what  they  profefs  and  appear  to  be  ;  and  becaufe  in 
them,  the  Reality  of  a  fupream  Love  to  God  is  brought  to  the  Tcft 
of  Experiment  and  Fa6l  ;  They  are  the  proper  Proofs,  in  wlich  it  is 
truly  determined  bv  Experience,  whether  Men  have  a  thorough  Dif- 
polltion  of  Heart  to  cleave  to  God  or  no;  Deut.  8.  2.  And  thou  Jlmlt 
remember  all  the  l^ay  which  the  Lord  thy  God  led  thee,  the/e  forty  Tears 
in  the  fFildernefsy  to  humble  thee,  and  to  prove  thee,  whether  thou  wouldji 
keep  his  Commandments  or  no.  Judges  2.  21,  22.  I  alfo  will  not  henct' 
forth  drive  out  any  from  before  them^of  theNations  which]o{[\u^.  left  when 
he  died ;  that  thro*  them  1  may  prove  Ifrael,  whether  they  will  keep  the 
fVay  of  the  Lord.  So  Chap.  3.  1,4.  and  Exod.  16.  4.  And  the 
Scripture,  when  it  calls  thefe  Difficulties  of  Religion  by  the  Name  of 
Temptations  or  Trials,  explains  it  felf  to  mean  thereby,  the  Trial  or 
Experiment  of  theic  Faith,  Jam.  i.  2,  3.  My  Brethren,  count  it  all 
"Joy  when  ye  fall  into  divers  Temptations^  knowing  this,  that  the  Trying  of 
your  Faith  worketh  Patience,  i  Pet.  i.  6,  7.  Now  for  a  Seafon  ye  are 
in  Heavinefs,  thro*  manifold  Te?nptations ;  that  the  Trial  of  your  Faithy 
being  much  mere  precious  thanofGold^  Sic.  So  the  Apoftle /'tfr^/ fpeaks 
of  that  expenfive  Duty  of  parting  with  our  Subftance  to  the  Poor,  as 
the  Proof  of  the  Sincerity  of  the  Love  of  Chriftians,  2  Cor.  8.  8. 
And  the  Difficulties  of  Religion  are  often  reprefented  in  Scripture  as 
being  the  Trial  of  ProfefTors,  in  the  fame  Manner  that  the  Furnace 
is  the  proper  Trial  of  Gold  and  Silver;  Pfal.  66.  10,  11.  Thou,  O 
God,  hafi  proved  us,  thou  hafl  tried  us,  as  Silver  is  tried  :  Thou  brought- 
efi  us  into  the  Net ;  thou  laidjl  JffliSiion  upon  our  Loins,  Zech.  13.  9. 
And  I  will  bring  the  third  Part   of  them  through  the  Fire  *.  And  1  will 


\  1  Cor.  8.  2.  Heb.  ir.  36.  i  Pet.  i.  7.  Chap.  4.  12. 
Gen.  22.  I.  Deut.  8.  1,  16.  Chap.  13.  3.  Exod.  15. 
25.  and  16.  4.  Judges  2.  22.  Chap.  3.  i,  4.  Pfal.  66. 
10,  II.  Dan.  12.  10.  Rev.  3.  10.  job  23.  10.  Zech. 
13.  9.  Jam.  I.  12.  Rev.  2.  10.  Luke  8.  13.  A6ls  20. 
19.    Jam.  I.  7,  3.     I  Pet.  i.  6. 

refne 


314  The  twelfth  Sign  Part  III. 

refine  them  as  Silver  is  refined ;  and  I  will  try  them  as  Gold  is  tried* 
That  which  has  the  Colour  and  Appearance  of  Gold  is  put  into  the 
Furnace  to   try  whether  it  be  what  it  feems  to  be,  real  Gold  or 
no.     So  the  Difficulties  of  Religion  are  called  Trials,  becaufe  they 
try  thofe  that  have  the  Prolcjfion  and  Appearance  of  Saints,  whether 
they  are  what  they  appear  to  be,  real  Saints.     If  we  put  true  Gold 
into  the  Furnace,  we  fhall  find  it's  great   Value  and  Preciournefs : 
So  the  Truth  and  ineftimableValue  of  the  Vertues  of  a  true  Chriftian 
appear,  when  under   thefe   Trials;   i   Pet.    i.   7.  Thai  the    Trial  of 
your  Faith ^  being  much  more  precious  than  of  Gold  that  per ifl)eth^  might 
be  found  unto  Fraife,  and  Honour,  and  Glory.     True  and  pure  Gold 
will  come  out  of  the  Furnace  in  full  Wei2;ht ;  So  true  Saints   when 
tried  come   forth   as  Gold,    Job  23.    10.     Chrift  diftinguifhes  true 
Grace  from  counterfeit  by  this,  that  it  is  Gold  tried  in  the  Fire,  Rev. 
3.  17, 18.     So  that  it  is  evident  that  thefe  Things  are  called  Trials  in 
Scripture,  principally  as  they  try  or  prove  the  Sincerity  of  Profeflbrs. 
And  from  what  has  been  now  obferved,  'tis  evident  that  they  are  the 
mod  proper  Trial  or  Proof  of  their  Sincerity  ;  Inafmuch  as  the  very 
Meaning  of  the  Word  Trial,  as  it  is  ordinarily  ufed  in  Scripture,  is 
the  Difficulty  occurring  in  the  Way  of  a  ProfefTor's  Duty,   as   the 
Trial  or  Experiment  of  his   Sincerity.     If  Trial  of  Sincerity  be  the 
proper  Name  of  thefe  Difficulties  of  Religion,   then  doubtlefs  thefe 
Difficulties  of  Religion  are  properly  and  eminently  the  Trial  of  Sincerity  : 
For  they  are  doubtlefs  eminently  what  they  are  called  by   the  holy 
Ghoft :  God  gives  Things  their  Name  from  that  which  is  eminently 
their  Nature.     And  if  it  be  fo,  that  thefe  Things  are  the  proper  and 
eminent  Trial,  Proof  or  Experiment  of  the  Sincerity  of  Profeflbrs  ; 
then  certainly  the  Refult  of  the  Trial  or  Experiment  ( that  is  Perfons 
Behaviour  or  Practice  under  fuch  Trials )  is  the  proper  and  eminent 
Evidence  of  their  Sincerity.     For  they  are  called  Trials  or  Proofs, 
only  with  Regard  to  the  Refult,  and  becaufe  the  Effect  is  eminently 
the  Proof,  or  Evidence.     And  this  is  the  moft  proper  Proof  and   Evi- 
dence to  the  Confcience  of  thofe  that  are  the  Subjects  of  thefe  Trials. 
For  when  God  is  faid  by  thefe  Things  to  try  Men,  atid  prove  them,  to 
fee  what  is  in  their  Hearts,  and  whether  they  will  keep  his  Commandments 
cr  no  ;   we  are  not  to  underftand,  that  it  is  for  his  own  Information, 
or  that  he  may  obtain  Evidence  himfelf  of  their  Sincerity  ;   (  for  he 
needs  no  Trials  for  his  Information  )  but  chiefly  for  their  Conviction, 
and  to  exhibit  Evidence  to  their  Confciences.  %     Thus  when  God  is 

faid 


I  am  perfwaded,  as  Cclvin  is.  That  all  the  feveral  Trials  of 
Men,  are  to  fhcw  them  to  themfelves,  and  to  the  World, 
that  they  be  but  Counterfeits  ;  and  to  make  Saints  known 

«  to 


Part  III.         of  gracious  JlffeEliom.  31^ 

faid  to  prove  Ifrael  by  the  Difficulties  they  met  with  in  the  VVildcr- 
nefs,  and  by  the  Difficulties  they  met  with  from  their  Enemies  in 
Canaan^  to  know  what  was  in  their  Hearts,  whether  they  would  keep 
his  Commandments  or  no;  it  muft  be  underftood  that  it  was  to  difco- 
ver  them  to  thcmfelves,  that  th?y  might  know  what  was  in  their  own 
Hearts.  So  when  God  tempted  or  tried  Abraham  with  that  difficult 
Command  of  offering  up  his  Son,  it  was  not  for  his  Satisfaction,  whe- 
ther he  fear'd  God  or  no,  but  for  Abraham's  own  greater  Satisfaction 
and  Comfort,  and  the  more  clear  Manifeftation  of  the  Favour  of  God 
to  him.  When  Abraham  \\d.i\  proved  faithful  under  this  Tiial,  God 
fays  to  him.  Now  I  know  that  thou  fearefl  God^  feewg  thou  haj}  net 
witheld  thy  Son ^  thine  only  Son  from  tne.  Which  plainly  implies  that 
in  this  practical  Exercife  o^  Abraham's  Grace  under  this  Trial,  was 
a  clearer  Evidence  of  the  Truth  of  his  Grace,  than  ever  was  before  ; 
and  the  greatcft  Evidence  to  Abrahatris  Confcicnce  ;  becaufc  Cjod 
himfelf  gives  it  to  Abraham  as  fuch,  for  his  Comfort  and  Rcjovcing  ; 
and  fpeaks  of  it  to  him,  as  what  might  be  the  greattll  Evidence  to 
his  Confcience,  of  his  being  upright  in  the  Sight  of  hisjudge.  Which 
proves  what  I  fay,  that  holv  PraClice  under  Trials  is  the  higbeft  Evi- 
dence of  the  Sincerity  of  ProfefTors  to  their  own  Confciences.  And 
we  find  that  Chrift  from  Time  to  Time  took  the  fame  Method  to 
convince  the  Confciences  of  thofe  that  pretended  Friendfhip  to  him, 
and  to  fhew  them  what  they  were.  This  was  the  Method  he  took 
with  the  rich  young  Man,  Matth.  19.  16,  i5fc.  He  feem'd  to  fhew 
a  great  RcfpeCl  to  Chrifl ;  he  came  kneeling  to  him,  and  called  him 
Good  MaJ}er^  and  made  a  great  Profeffion  of  Obedience  to  the  Com- 
mandments ;  but  Chrift  tried  him  by  bidding  him^<9  and  jell  all  that  he 
had^  and  give  to  the  Poor^  and  come  and  take  up  hisCrofs^  and  follow  him  ; 
telling  him  that  then  he  Jhould  have  Treafure  in  Heaven.  So  he  tried  a- 
nother  that  we  read  of  Matth.  8.  20.  He  made  a  great  Profeffion 
of  RefpcCl  to  Chrift  :  Says  he,  Lord.^  I  will  follow  thee  zvhitherfcever 
thou  goeft.  Chrift  immediately  puts  his  Friendfhip  to  the  Proof,  by 
telling  him  that  the  Foxes  had  Holes.,  and  the  Birds  of  the  Air  hadNeJis^ 
but  that  the  Son  of  Man  had  not  where  to  lay  his  Head.  And  thusGhrift 
is  wont  ftill  to  try  profefTed  Difciples  in  general,  in  his  Providence. 
So  the  Seed  fown  in  every  Kind  of  Ground,  ftony  Ground,  thorny 
Ground,  and  good  Ground,  which  in  all  appears  alike,  when  it  firft 
fprings  up  ;  yet  is  tried,  and  the  Difference  made  to  appear,  by  the 
burning  Heart  of  the  Sun. 


•*  to  themfelves,    the  better  Rom.  5.  5.    Trituljtion 

•*  wsrks  Trial  J  and  that  Hope.  Prov.  17.  3.  If  you  will 
*'  know  whether  it  will  hold  Weight,  the  Trial  will  tell  you." 
Shepard'Q  Parable  Part  I.  p.  191. 

Seeing 


3i6  The  twelfth  Sign  Part  III. 

Seeing  therefore  that  tbefe  are  the  Things  that  God  makes  ufc  of 
to  try  us,  'tis  undoubtedly  the  fureft  Way  for  us  to  pafs  a  righf  Judg- 
ment on  our  felves,  to  try  our  felves  by  the  fame  Things.  Thefe 
Trials  of  his  are  not  for  his  Information,  but  for  ours  ;  therefore  we 
ought  to  receive  our  Information  from  thence.  The  fureft  Way  to 
know  our  G^ld,  is  to  look  upon  it  and  examine  it  in  God's  Furnace, 
where  he  tries  it  for  that  End  that  we  may  fee  what  it  is.  If  we  have 
a  Mind  to  know  whether  a  Building  (tands  ftrong  or  no,  we  muft 
look  upon  it  when  the  Wind  blows.  If  we  would  know  whether 
that  which  appears  in  the  Form  of  Wheat,  has  the  real  Subftance  of 
Wheat,  or  be  only  Chaff,  we  muft  obferve  it  when  it  is  winnowed. 
If  we  would  know  whether  a  Staff"  be  ftrong,  or  a  rotten  brokenReed, 
we  muft  obferve  it  when  it  is  leaned  on,  and  Weight  is  borne  upon 
it.  If  we  would  weigh  our  felves  juftly,  we  muft  weigh  our  felves 
in  God's  Scales,  that  he  makes  ufc  of  to  weigh  us.  *     Thefe  Trials 

in 


*  Dr.  Sibbs,  in  his  bruifed  Reed,  fays,  "  When  Chrift's  Will 
*'  cometh  in  Competition  with  any  worldly  Lofs  or  Gain,  yet 
"  if  then,  in  that  particular  Cafe,  the  Heart  will  ftoop  to 
«'  Chrift,  it  is  a  true  Sign.  For  the  trueft  Trial  of  the  Power 
"  of  Grace,  is  in  fuch  particular  Cafes  as  touch  us  neareft  ;  for 
"  there  our  Corruption  maketh  the  greateft  Head.  When 
"  Chrift  came  home  to  the  young  Man  in  the  Gofpel,  he  loft 
«  a  Difciple  of  him." 

Mr.  Flavel  fpeaks  of  a  holy  Practice  under  Trials,  as  the  greateft 
Evidence  of  Grace  :  "  No  Man  (fays  he)  can  fay  what  he  is, 
«'  whether  his  Graces  be  true  or  falfe,  'till  they  be  tried  and 
*'  examined  by  thofe  Things,  which  are  to  them  as  Fire  is  to 
«<  Gold."  Jouchjlone  of  Sincerity^  Chap.  4.  Se6l.  i.  Again, 
fpeaking  of  great  Difficulties  and  Sufferings  in  theWay  of  Duty, 
wherein  a  Perfon  muft  a6lually  part  with  what  is  deareft  of  a 
worldly  Nature,  or  with  his  Duty  ;  he  fays,  "  That  fuch  Suf- 
«<  ferings  as  thefe  will  difcover  the  Falfenefs  and  Rottennefs  of 
**  Men's  Hearts,  cannot  be  doubted  ;  if  you  confider,  that  this 
"**  is  the  Fire  defigned  by  God  for  this  very  Ufe  and  Purpofe,  to 
«*  feparatc  the  Gold  from  the  Drofs.  So  you  will  find  it,  i 
»*  Pet.  4.  12.  Beloved^  think  it  mi  firange  concerning  the  fiery 
•»  Trial  that  is  to  try  you,  u  e.  The  very  Defign  and  Aim  of 
••  Provielence  in  permitting  and  ordering  them,  is  to  try  you. 
^»  Upon  this  Account  you  find  the  Hour  of  Perfecution  (in  a 
'*  fuitable  Notion)  called  the  Hour  of  Temptation  or  Proba- 
««  tion,  Riv.  3.  10.  For  then  Profeflbrs  are  fifted  to  the  very 
"f  Bran,  fearched  to  the  very  bottom  Principles.     This  is  the 

"  Day 


Part  III.  of  gracious  AfcBiom.  317 

in  the  Courfe  of  our  Pradtices  are  as  it  were  the  Balances  in  which 
our  Hearts  are  weighed,  or  in  which  Chrift  and  the  World,  or  Chrift 
and  his  Competitors,  as  to  the  Eftecm  and  Regard  they  have  ii^  our 
Hearts,  are  weighed,  or  are  put  into  oppofite  Scales,    by  which  there 


* '  Day  that  burns  as  anOven  ,  all  that  do  wickedly  flmll  be  asStubble, 
*<  iVIal.4.1.  P^or  in  thatDay  the  predominantlntcreft  muft  appear 
*'  and  be  difcovered,  it  can  be  concealed  no  longer.  No  Alan  can 
"  fervetwoMaflers^  faithChrift,  Luke  16.13.  A  Man  may  ferve 
"  many  Mafters,  if  they  all  command  the  famcThing  or  Things 
"  fubordinate  to  each  other  ;  but  he  cannot  ferve  two  Maflcrs  if 
''  theirCommandscla(h&  interfere  with  each  other:  Andfuchare 
"  theCommandsofChnft  &  theFlefli  inafufFeringHour  :-"Thu3 
"  the  twolnterefts  come  in  fullOppolkion.  And  now  have  buiPa- 
*'  tience  and  wait  a  little,  and  you  will  difccin  which  is  prcdo- 
*'  minant.  A  Dog  follows  two  Men,  while  they  both  walk 
"  one  Way,  and  you  know  not  which  of  the  two  is  hisMalt-jr : 
"  Stay  but  a  little,  'till  their  Path  parts,  and  then  you  fliall 
*'  quickly  fee  who  is  his  Mafter  :  So  it  is  in  this  Cafe.'*  Ibid 
Chap.  8.  Se(Sl.  3.  And  in  another  Chapter  he  fays,  "  Great 
*'  Numbers  of  Perfons  are  deceived  and  deftroycd  by  trufting  to 
"  Teeming  untried  Grace.  This  was  the  miferablc  Condition 
<'  of  the  i^^^/Vf^;2  Profeflbrs :  They  reckon'd  themfclves  rich, 
<'  but  were  really  poor  :  All  is  not  Gold  that  glifters  :  Their 
"  Gold  (as  they  accounted  it)  was  never  tried  in  the  Fire.  If 
«'  a  Man's  whole  Eftate  lay  in  fome  precious  Stone,  fuppofe  a 
"  rich  Diamond,  how  is  he  conccrn'd  to  have  it  thoroughly 
"  tried,  to  fee  whether  it  will  bear  a  fmart  Stroke  with  the 
<«  Hammer,  or  fly  like  a  Brijiol  Diamond  !  "  Ibid  Chap.  10. 
Se6l.  3.  Again  in  the  fame  Place,  "  The  Promifes  of  S.ilva- 
"  tion  are  made  over  to  tried  Grace,  and  that  only  as  will  en- 
"  dure  the  Trial." 

The  Lord  will  try  yOu.  God  hath  his  tryingTimes  :  And  they 
*'  were  never  fen  t, but  todifcover  who  wereDrors,who  wereGold. 
"  And  the  main  End  of  all  God's  Trials,  is  to  difcover  ihisTruth 
*'  that  I  now  am  prefling  upon  you.  Some  have  a  thoro'Work  ; 
"  andnowtheTrialdifcovers  theTruth,asiny//^r^^^A7;,Hcb.i  i.i'/. 
"  Somehav,cafuperficialWork,^  they  fall  inTrial,as;n5^/.v/ ;  and 
< '  it  doth  difcover  it  was  but  an  overly  Work.  For  this  is  theQueft  ion 
'«  God  makes, Is  it  thoro*  or  no  .?  Ay, faith  the  carnalHeart ;  Yes, 
"  faith  a  gracious  Heart.  Hence  it  is  ftrange  to  fee  what  Men 
'«  will  do  when  a  Trial  comes."  Shepard's  Par. Part  I.  p.  219. 
There  is  an  Hour  of  Temptation  which  tries  Men,  which  will 
'«  difcover  Men  iiideed."     Shcpard'i  Parable  Part  II.  p.  60. 

is 


3i8  The  twelfth  Sign  Part  III. 

is  Opportunity  to  fee  which  preponderates.  When  a  Man  is  brought 
to  the  dividing  of  Paths,  the  one  of  which  leads  to  Chrift,  and  the 
other  to  the  Obje6ls  of  his  Lufts,  to  fee  which  Way  he  will  go,  or 
is  brought,  and  as  it  were  fet  between  Chrift  and  the  World,  Chrift 
on  the  right  Hand,  and  the  World  on  the  left,  fo  that  if  he  goes  to 
one  he  muft  leave  the  other,  to  fee  v;hich  his  Heart  inclines  moft  to, 
or  which  preponderates  in  his  Heart  ;  this  is  juft  the  fame  Thing  as 
laying  Chrift  and  the  World  in  two  oppofite  Scales  ;  and  his  going  to 
the  one,  and  leaving  the  other,  is  juft  the  fame  Thing,  as  the  finking 
of  one  Scale,  and  rifmg  of  the  other.  A  Man's  Pradice  therefore, 
under  the  Trials  of  God's  Providence,  arc  as  much  the  proper  Ex- 
periment and  Evidence  of  the  fuperiour  Inclination  of  his  Heart,  as 
the  Motion  of  theBalance,  with  different  Weights,  in  oppofite  Scales, 
is  the  proper  Experiment  of  the  fuperiour  Weight. 

Argufnent  III.     AnotherArgument,  that  holy  PratSlice,  in  the  Senfc 
which  has  been  cxplain'd,   is  the   higheft  Kind  of  Evidence  of  the 
Truth  of  Grace  to  the  Confciences  of  Chriftians,  is,  that  in  Pradice, 
Grace,  in  Scripture  Style,  is  faid  to  be  made  per  feci  ^  or  to  ht  finijhed. 
So  the  Apoftle  Ja?ms  fays.   Jam.  2.  22.   See/i  thou  how  Faith  wrought 
ivith  his  fVcrks^  and  hy  Works  was  Faith   made  p erf e^^  or  finifijed  (as 
the  Word  in  the  Original  properly  fignifies.)     So  the  Love  of  God  is 
faid  to  be  made  pcrfe6l,  or  finifned,  in  keeping  his  Commandments ; 
1  John  2.  4,  5.    He  that  faith ^  I  knotu  hi?n^  and  keepeth  not  his  Com- 
mand?ncnts^  is  a  Liar^  and  the  Truth  is  not  in  him  ;  hut  ivhofo  keepeth  his 
PVordy  in  him  verily  is  the  Love  of  God  perfe^ed.     The  Commandment 
of  Chrift-  which  the  Apoftle  has  efpecial  Rcfpeft  to,  when  he  here 
fpeaks  of  our  keeping  his  Commandments,  is    (as  I  obferved  before) 
that  great  Commandment  of  his,  which  Refpe6ls  Deeds  of  Love  to 
our  Brethren  ;  as  appears  by  the  following  Verfes.     Again,  the  Love 
of  God   is  faid  to  be  perfe<Sled,   in  the  fame   Senfe,  Chap.  4.  12.  If 
we  love  one  another^  God  dwclleth  in  vs^  and  his  Love  is  perfected  in  us. 
Here  doubtlefs  the  Apoftle  h^s  ftill  RefpecSl  to  loving  one  another,  in 
the  fame  Manner   that  he  had  explain'd  in   the  preceeding  Chapter, 
rpcaking  of  loving  one  another,  as  a  Sign  of  the  Love  of  God,   Verfe 
17,  18.   IPhofo  hath  this  fVorld's  Goods ^  and  fmtteth  up  his  Bowels^  &c. 
how  dwelleth  the  Love  of  God  in  him  P  My  little  Children,  let  us  not  love 
in  JVord,  neither  in  Tongue,  but  in  Deed  (or  in   Work)   and  in  Truth, 
By  thus  loving  in  Work,  the  Apoftle  fays  the  Love  of  God  is  perfe5ied  in 
us.     Grace  is  faid  to  be  perfected  or  finiflied  in  holyPradlice,  as  there- 
in it  is  brought  to  its  proper  Effect,  and  to  that  Exercife  which  is  the 
End  of  the  Principle  ;  the  Tendency  and  Defign  of  Grace,  herein  is 
reached,  and   its  Operation  compleated  and  crown'd.      As  the  Tree 
is  made  perfect  in  the  Eruit  :  *Tis  not  perfected  in  the  Seeds  being 
planted  in  the  Ground  ;  it  is  not  perfected   in  the  firft  cuickning  of 

the 


Part  III.  of  gracioin  AffcEiiom,  319 

the  Seed,  and  in  its  putting  forth  Root  and  Sprout  ;  nor  is  it  perfected 
when  it  comes  up  out  of  the  Crround  ;  nor  is  it  perfected  in  bringing 
forth  Leaves  ;  nor  yet  in  putting  forth  Blollbms  :  But  when  it  has 
brouaht  forth  good  ripe  Fruit,  then  it  is  perfected,  therein  it  reaches 
its  End,  the  Detign  of  the  Tree  is  finifhed  :  All  that  belongs  to  the 
Tree  is  compleated  and  brought  to  its  proper  Effect  in  the  Fruit  :  So 
is  Crracc  in  its  practical  Excrcifes.  Grace  is  faid  to  be  made  perfect 
or  finifhed  in  its  Work  or  Fruit,  in  the  fame  Manner  as  'tis  faid  of 
Sin,  Jam.  I.  15.  IFhen  Luji  hath  conceived^  it  hrirget})  forth  Sin  \  and 
Sin,  when  it  is  fini/I,vd,  bringeth  forth  Death.  Here  are  three  Steps  ; 
firji.  Sin  in  its  Principle  or  Habit,  in  the  Being  of  Lult  in  the  Heart ; 
and  nextl)\  here  is  its  conceiving,  confiding  in  the  immanent  Excrcifes 
of  it  in  the  iVlind  ;  and  laftly,  here  is  the  Fruit  that  was  ccnccivtd 
actually  brought  forth,  in  the  wicked  Work  and  Practice.  And  this 
the  Apoftle  cd\\s  &i(:  fnijlnng  o\- pif en i7ig  of  Sin  :  For  the  AV^rd  in 
the  Orifjinal  is  the  fame  that  is  tranflatcd  perfected  in  thofe  forcnun- 
tion'd  Places. 

Now  certainly  if  it  be  fo,  if  Grace  be  in  this  Manner  made  per- 
fect, in  it's  Fruit,  if  thefe  pra6lical  Exercifcs  cf  Grace  are  thcfc  Ex- 
crcifes wherein  Grace  is  brought  to  it's  proper  Efi-c6^  and  End,  and 
the  Exercifes  wherein  whatfoever  belongs  to  it's  Defign,  Tendency 
.  and  Operation  is  compleated  and  crown'd  ;  then  thefe  Exercjft.:i  niult 
be  the  higheft  Evidences  of  Grace,  above  all  other  Exercifes.  Cer- 
tainly the  proper  Nature  and  Tendency  of  every  Principle,  mufl  ap- 
pear belt  and  molt  fully,  in  it's  moft  perfect  Exercifes,  or  in  thofe  Ex- 
ercifes wherein  it's  Nature  is  mofl  complcatly  exerted,  and  it's  Ten- 
dency moft  fully  anfwer'd  and  crown'd,  in  it's  proper  Effect  and 
End.  If  we  would  fee  the  proper  Nature  of  any  Thing  wha:foe\er, 
and  fee  it  in  it's  full  Difiinction  froni  other  Things  j  let  us  look  up- 
on it  In  the  finifhing  of  it.  The  \y^o^\tj amei  fa)  s,  by  IVorh  is  Faith 
made  perfe^  \  and  introduces  this  as  cnArgument  to  prove  that  \Vorks 
are  the  chief  Evidence  of  Faith,  whereby  the  Sincerity  of  the  Profef- 
fors  of  Faith  is  juftified,  Jam.  2.  And  the  Apoftle  'J:hn,  after  he 
had  once  and  again  told  us,  that  Love  was  made  perfect  in  keeping 
Chrifl's  Commandments,  obferves  i  John  4.  18,  Thai  per f\l  Lave 
cajleth  cut  Fear.  Meaning  (  at  leaft  inPart )  Love  made  perfect  in  this 
ISenfe ;  agrcable  to  what  he  had  faid  in  the  foregoingChapter,  That  by 
loving  in  Deed.,  or  IFork.,  we  know  that  we  are  of  the  Truth.^  and  J}:all  af- 
furc  our  Hearts.,   Ver.    18,    19. 

Argument  IV.  Another  Thing  which  makes  it  evident  that  hol^Prac- 
tice  is  the  principal  Evidence  that  wc  ought  to  make  ufc  of  in  judging 
both  of  our  own  and  other's  Sincerity,  is.  That  this  Evidence  is  above 
all  others  infifled  on  in  Scripture.  A  common  Acquaintance  with 
the  Scripture,  fOiTcther  with  a  little  Attention  and  Qbfervation,  wiH 

be 


320  The  twelfth  Sign  Part  III. 

be  fufficient  to  fhew  to  any  one,  that  this  is  ten  times  more  infifted  on 
as  a  Note  of  true  Piety,  throughout  the  Scripture,  from  the  Beginning 
of  Genefts  to  the  End  of  Revelatiom^  than  any  Thing  elfe.  And  in 
the  new  Teftamenr,  where  Chrifi  and  his  Apoftles  do  exprefly,  and 
of  declared  Purpofe,  lay  down  Signs  of  true  Godhnefs,  this  is  almofl 
wholly  infifted  on.  It  may  he  obferved,  that  Chrift  and  his  Apoflles 
do  not  only  often  fay  thofe  Things,  in  their  Difcourfing  on  the  great 
Doctrines  ofReligion, which  do  fhew  what  theNature  of  trueGodlinefs 
mull  be,  or  from  whence  the  Nature  and  Signs  oi  it  may  be  inferr'd 
byjull  Confequence,  and  often  occafionally  mention  many  Things 
which  do  appertain  to  Godlinefs  ;  but  they  do  alfo  often,  of  fet  Pur- 
pofe, give  Signs  and  Marks  for  the  Trial  of  ProfefTors,  putting  them 
upon  trying  themfelves  by  the  Signs  they  give,  introducing  what  they 
lay  v/ith  fuch  like  ExprefJions  as  thefe  ;  By  this  you Jhall  know  that  you 
know  God  ;  By  this  are  manifejl  the  Children  of  God  and  the  Children  of 
the  Devil ;  He  that  hath  this^  builds  on  a  good  Foundation ;  He  that  hath 
it  rici,  builds  on  the  S'a?id  ;  Hereby  we /hall  aj/iire  our  Hearts  ;  He  is  the 
jh'an  that  hveth  Chriji^  ^c.  But  I  can  find  no  Place,  where  either 
Chrift  or  his  Apoftles  do  in  this  Manner  give  Signs  of  Godlinefs,  (tho* 
the  Places  are  many)  but  where  chriftian  Practice  is  almoft  the  only 
Thing  infifted  on.  Indeed  in  many  of  thefe  Places,  Love  to  the  Bre- 
thren is  fpoken  of  as  a  Sign  of  Godlinefs  ;  and  (  as  I  have  obferved  be- 
fore )  there  is  no  one  vertuous  Aftection  or  Difpofition  fo  often  ex- 
prefly  fpoken  of  as  a  Sign  of  true  Grace,  as  our  having  Love  one  to 
another  :  But  then  the  Scriptures  explain  themfelves  to  intend  chiefly 
this  Love  as  txercis'd  and  exprefs'd  in  Practice,  or  in  Deeds  of  Love. 
.So  does  the  Apoftle  John  (  who  above  all  others  infifts  on  Love  to  the 
Brethren  as  a  Sign  of  Godhnefs  )  moft  exprefly  explain  himfelf,  in  that 
I  John  3.  14,  &c  ;  '  We  know  that  we  have  pafted  fromDeath  to 
Life,  becaufe  v/e  love  the  Brethren.     He  that  loveth  not  his  Brother 

abideth  in  Death. Whofo  hath  this  World's  Good,   and  feeth   his 

Brother  have  Need,  and  fhutteth  up  his  Bowels  of  Compaftion  from 
him,  how  dwellelh  the  Love  of  God  in  him  ?  My  little  Children,  let 
us  love,  not  inWord,  neither  in  Tongue,  but  in  Deed  ( i.  e.  in  Deeds 
of  Love  )  and  in  Truth,  and  hereby  we  know  that  we  are  of  theTruth, 
and  (hall  afture  our  Hearts  before  him.'  So  that  when  the  Scripture 
fo  much  infifts  on  our  Loving  one  another,  as  a  greatSignofGodlinefs, 
we  are  not  thereby  to  underftand  the  immanent  Workings  of  Afl^ec- 
tion  which  Men  feel  one  to  another,  fo  much  as  the  Soul's  practifing 
all  the  Duties  of  the  Second  Table  of  the  Law ;  all  which  the  new 
Teftament  tells  us  again  and  again,  a  true  Love  one  to  another  com- 
prehends ;  Rom.  13.  8,  and  10.  Gal.  5.  14.  Matth.  22.  39, 
40.  So  that  really,  there  is  no  Place  in  the  new  Teftament,  where 
the  declared  Defign  is  to  give  Signs  of  Godlinefs,  but  that  holy  Prac- 
tice, and  keeping  Chrift's  Commandments,   is  the  Mark  chofen   out 

from 


Part  III.  of  gracious  Affect  ions,  321 

from  all  others  to  be  infi(tcd  on.  Which  is  an  invincible  Argument 
that  it  is  the  Cliicf  of  all  the  Evidences  of  Godlincfs:  Unlefs  we  fup- 
pofe  that  when  Chrift  and  hisApoftles  on  Defign,  fet  tliemfclvcs  about 
this  Bufinefs  of  giving  Signs,  by  which  profcfTing  Chriftians  in  all 
Ages  might  determine  their  State,  they  did  not  know  how  to  choofc 
Signs  (o  well  as  we  could  have  chofen  for  'em.  But  if  we  make  the 
Word  of  Chrift  our  Rule,  then  undoubtedly  thofe  Marks  which 
Chrift  and  his  Apoftles  did  chiefly  lay  down,  and  give  to  us,  that  wc 
might  try  ourfclves  by  them,  thofe  fame  Marks  we  ought  efpeciallv 
to  receive, and  chiefly  to  make  ufe  of,in  theTrial  of  ourfelves.  X  And 
furely  thofe  Things  which  Chrift  and  his  Apoftles  chiefly  inliftcd  on 
in  the  Rules  they  gave,  Minifters  ought  chiefly  to  infift  on  in  the 
Rules  they  give. To  infift  much  on  thofeThings  that  theScripture  infifts 
little  on,  and  to  infift  very  little  on  thofe  Things  on  which  the  Scrip- 
ture infifts  much,  is  a  dangerous  Thing  ;  becaufe  it  is  going  out  of 
God's  Way,  and  is  to  judge  ourfelves,  and  guide  others,  in  an  un- 
fcriptural  Manner.  God  knew  which  Way  of  leading  and  guiding 
Souls  was  fafeft  and  beft  for  them  :  He  infifted  fo  much  on  fome 
Things,  becaufe  he  knew  it  to  be  needful  that  they  ftiould  be  infifted 
on  ;  and  let  other  Things  more  alone,  as  a  wife  God,  becaufe  he 
knew  it  was  not  beft  for  us,  fo  much  to  lay  the  Weight  of  the  Trial 
there.  As  the  Sabbath  was  made  for  Man,  fo  the  Scriptures  were 
made  for  Man  ;  and  they  are  by  infinite  Wifdom  fitted  for  our  Ufc 
and  Benefit.  We  fhould  therefore  make  them  our  Guide  in  all 
Things,  in  our  Thoughts  of  Religion,  and  of  ourfclves.  Aad  for  us 
to  make  that  great  which  the  Scripture  makes  little,  and  that  little 
which  the  Scripture  makes  great,  tends  to  give  us  a  monftrous  Idea 
of  Religion  ;  and  (at  leaft  indiredly  and  gradually)  to  lead  us  wholly 
away  from  the  right  Rule,  and  from  a  right  Opinion  of  ourfelves,  and 
to  cftablifti  Delufion  and  Hypocrify. 

Argument  V.  Chriftian  Praftice //  plainly  fpokm  <?/ in  the  JVord 
sf  God^  as  the  main  Evidence  of  the  Truth  of  Grace,  not  only  to  o- 
thers,  but  to  Men's  own  Confciences.  It  is  not  only  more  fpoken  of 
and  infifted  on  than  other  Signs,  but  in  many  Places  where  it  is  fpoken 
of,  it  is  reprefented  as  the  Chief  of  all  Evidences.  This  is  plain  in 
the  Manner  of  Expreflion  from  Time  to  Time.  If  God  were  now 
to  fpeak  fromHeaven  to  refolve  our  Doubts  concerning  Signs  of  God- 
lincfs, and  ihould  ^ive  fome  particular  Sign,  that  by  it  all  might  know 


"  It  is  a  fureRule,  (  fays  Dr.  Prejlon  )  that  what  the  Scripture^ 
"  beftow  much  Words  on,  we  ftiould  have  much  Tho'ts  on  ; 
«'  and  what  the  holy  Ghoft  urgeth  moft,  we  ftiould  prize  moft." 
Churches  Carriage* 

Y  whether 


32a  The  twelfth  Sign  Part  III, 

whether  they  were  finccrely  Godly  or  not,  with  fuch  emphatical  Ex- 
preffions  as  thcfe,  The  Man  that  has  fuch  a  Qualification  or  Mark, 
That  is  the  Man  that  is  a  true  Saint  ^  that  is  the  very  Man ^by  this  you  may 
know,  this  is  the  Thing  by  which  it  is  manifejl  zvho  are  Saints  and  who 
are  Sinners,  fuch  Men  as  thefe  are  Saints  indeed ;  Should  not  we  look 
upon  it  as  a  Thing  beyond  Doubt,  that  this  was  given  as  a  fpecial, 
and  eminently  diftinguifhing  Note  of  true  Godlinefs  ?  But  this  is  the 
very  Cafe  with  Refpedt  to  the  Sign  of  Grace  I  am  fpeaking  of;  God 
has  again  and  again  utter'd  himfelf  in  his  Word  in  this  very  Manner, 
concerning  chriftian  Practice  ;  as  John  14.  He  that  hath  my  Com- 
mandments and  keepeth  them,  ue  ir  IS  THAT  LOVETH  ME.  This 
Chrift  in  this  Place  gives  to  the  Difciples,  not  fo  much  to  guide  'em 
in  judging  of  others,  but  to  apply  to  themfclves  for  their  own  Com- 
fort after  his  Departure,  as  appears  by  every  Word  of  the  Context. 
And  by  the  Way  I  would  obferve,  that  not  only  the  Emphafis  with 
whichChrift  utters  himfelf  is  remarkable,  but  alfo  his  fo  much  infifting 
on,  and  repeating  the  Matter,  as  he  does  in  the  Context ;  Ver.  15, 
*  If  ye  love  me,  keep  my  Commandments.*  Ver.  23.  '  If  a  Man 
love  me,  he  will  keep  my  Words,'  And  Ver.  24.  ^  He  that  lov- 
cth  me  not,  keepeth  not  my  Sayings.'  And  in  the  next  Chapter  0- 
ver  and  over  j  Ver.  2.  '  Every  Branch  in  me  that  beareth  not  Fruit, 
he  taketh  away  ;  and  every  Branch  that  beareth  Fruit,  he  purgeth.*" 
Ver.  8.  *  Herein  is  my  Father  glorified,  that  ye  bear  much  Fruit, 
fo  (hall  ye  be  my  Difciples.'  Ver.  14.  '  Ye  are  my  Friends,  if  ye 
do  v/hatfoever  I  command  you.'  We  have  this  Mark  laid  down 
with  the  fame  Emphafis  again  John  8.  31.  *  If  ye  continue  in  my 
Word,  THEN  are  ye  my  Difciples  indeed.*  And  again,  i  John 
2.  3.  '  Hereby  we  do  know  that  we  know  him,  if  we  keep  his 
Commandments.'  And  Ver.5.  'Whofo  keepeth  hisWord,  in  him 
VERILY  is  theLove  of  God  perfected  ;  hereby  know  we  that  we 
are  in  him.  And  Chap.  3.  18,  19.  '  Let  us  love  in  Dt^d  and  in 
Truth,  HEREBY  we  know  that  we  are  of  the  Truth.'  What  is 
trafiflated  hereby,  would  have  been  a  little  more  emphatical,  if  it  had 
been  rcnder'd  more  literally  from  the  Original,    by   this   we  da 

know And  how  evidently  is  holy  Pra£lice  fpoken  of  as  the 

grand  Note  of  Diftinction  between  the  Children  of  God  and  the 
Children  of  the  Devil,  in  Ver.  10.  of  the  fame  Chapter  ?  «  In  this 
the  Children  of  God  are  manifeft,  and  the  Children  of  the  Devil.* 
Speaking  of  a  holy,  and  a  wicked  Practice,  as  may  be  feen  in  all  the 
Context :  as  Ver.  3.  'Every  Man  that  hath  this  Hope  in  him,  purifi- 
cth  himfelf,  even  as  he  is  pure.'  Ver.  6,  7,  8,  9,  10.  '  VVhofo- 
cver  abidcth  in  him  finncth  not  ;  whofoever  finneth  hath  not  feen  him 
nor  known  him.  Little  Children,  let  no  Man  deceive  you  ;  he  that 
doth  Rightcoufnefs  is  righteous,  even  as  he  is  righteous ;  he  that  com- 
mitteth  Sin  is  of  the  Devil. — Whofoever  is  born  of  God  finneth  not, 

— Whofoever 


Part  III.  of  gracious  AffeBiom.  323 

Whofoevcr  doth  not  Rightcoufnefs  is  not  of  God.'     So  wc  have 

the  like Kmphafis  2  John  6.  '  This  is  Love,  that  wc  walk  after 
his  Commandments.*  That  is  (  as  wemuft  underlbnd  it  )  This  is  tfyt 
proper  Evidence  of  Love.  So  i  John  5.  3.  '  This  is  the  Love 
OF  God,  that  we  keep  his  Commandments.'  So  the  Apoftle  James^ 
fpeaking  of  the  proper  Evidences  of  true  and  pure  Religion,  fays. 
Jam.  I.  27.  *  Pure  Religion,  and  undcfilcd  before  God  and  the 
Father,  is  this,  to  viiit  the  Fatherlefs  and  Widows  in  thu'r  AfHic- 
tion,  and  to  keep  himfclf  unfpotted  from  the  World.'  Wc  have 
the  like  emphatical  Expreflions  ufed  about  the  fame  Thing  in  the  olil 
Tcftamcnt  ;  Job  28.  28.  '  And  unto  Man  he  faid.  Behold  the 
Fear  of  the  Lord,  that  is  Wifdom,  and  to  depart  from  Evil  is  Under- 
ftanding.     Jer.   22.    15,   16.   '  Did  not  thy  Father   eat  and  drink, 

and  do  Judgment  and  Juftice  ? He  judged  the  Caufe  of  the  Poor 

and  Needy  :  Was  not  this  to  know  me  ?  faith  the  Lord.'  Pfal.  34. 
II,  &c.  '  Come  ye  Children  unto  me,  and  I  will  teach  you  the 
Fear  of  the  Lord.  -—Keep  thy  Tongue  from  Evil,  and  thy  Lips  from 
fpeaking  Guile  ;  depart  from  Evil,  and  do  Good,  feck  Peace,  and 
purfuc  it.'  Pfcd.  15  at  the  Beginning,  *  Who  fhall  abide  in  thy 
Tabernacle  ?  Who  (hall  dwell  in  his  holy  Hill  ?  He  that  walketh  up- 
rightly, &c.'  Pfal.  24.  3,  4.  '  Who  (hall  afcend  into  the  Hill  of 
the  Lord  ?  And  who  (hall  fland  in  thy  holy  Place  ?  He  that  hath 
clean  Hands,  and  a  pure  Heart,  &c.'  Pfal.  119.  i.  '  Blefled  are 
the  Undefiled  in  the  Way,  who  walk  in  the  Law  of  the  Lord.'  Ver. 
6.  '  Then  fhall  I  not  be  afhamed,  when  1  have  Refpe6l  to  all  thy 
Commandments.'  Prov.  8.  13.  '  Tiie  Fear  of  the  Lord  is  to  hate 
Evil. 

So  the  Scripture  never  ufes  fuch  emphatical  Expreflions  concerning 
any  other  Signs  of  Hypocrify,  and  Unfoundnefs  of  Heart,  as  concern- 
ing an  unholy  Pra6lice.  So  Gal.  6.  7.  "  Be  not  deceived,  God  is 
not  mocked  :  For  whatfoever  a  Man  foweth,  that  fhall  he  alfo  reap.' 
I  Cor.  6.  9,  10.  '  Be  not  deceived,  neither  Fornicators,  nor  Ido- 
laters, &c.  fhall  inherit  the  Kingdom  of  God.  '  Eph.  5.  5,  6. 
«  For  this  know,  that  no  Whoremonger,  nor  unclean  Perfon,  &c. 
hath  any  Inheritance  in  the  Kingdom  of  Chrilt  and  of  God  :  Let  no 
Man  deceive  you  with  vain  Words.  '  i  John  3.  7,  8.  '  Little 
Children,  let  no  Man  deceive  you  ;  he  that  doth  Rightcoufnefs  .ig 
righteous,  even  as  he  is  righteous  :  He  that  committeth  Sin  is  of  the 
Devil.  '  Chap.  2.  4.  *  He  that  faith,  I  know  him,  and  kecpcth 
not  his  Commandments,  is  a  Liar,  and  thcTruth  is  not  in  hmi.  '  And 
Chap.  1.6.  '  If  we  fay  we  have  Fellowfhip  with  him,  apd  walk  in 
Darknefs,  we  lie,  and  do  not  the  Truth.  '  Jam.  i.  27.  '  If  any 
Man  among  you  feem  to  be  religious,  and  bridleth  not  his  Tont^ue, 
but  deceiveth  his  own  Heart,  this  Man's  Religion  is  vain.  '  Chap. 
3.  14,  15.  '  If  yc  have  bitter  Envying  and  Strife. in  your  Hearts, 

Y  2  g^ory 


324  ^^<?  twelfth  Sign  Part  IIL 

glory  not,  and  lie  not  againft  the  Truth  :  This  Wifdom  dcfcendeth 
not  from  above,  but  is  earthly,  fenfual,  devilifh.  '  Pfal.  125.  5. 
*  As  for  fuch  as  turn  afide  to  their  crooked  Ways,  the  Lord  (hall 
lead  them  forth  with  the  Workers  of  Iniquity.  *  Ifai.  35.  8.  '  An 
high  Way  (hall  be  there,  and  it  fhall  be  called  the  Way  of  Holinefs  ; 
the  UiKlean  (hall  not  pafs  over  it.  '  Rev.  21.  27.  '  And  there  (hall 
in  no  wife  enter  into  it,  whatfoever  worketh  Abomination  or  maketh 
a  Lie  :  '  And  in  many  Places.  '  Depart  from  ye,  I  know  you  not, 
ye  that  work  Iniquity.  * 

Argument  VL  Another  Thing  which  makes  it  evident,  that  holy 
Pia6lice  is  the  chief  of  all  the  Signs  of  the  Sincerity  of  ProfefTors,  not 
only  to  the  World,  but  to  their  own  Confciences,  is,  that  this  is  the 
grandEvidence  which  will  hereafter  be  made  ufe  of,  before  the  Judg- 
ment Seat  of  God  ;  according  to  which  his  Judgment  will  be  regu- 
lated, and  the  State  of  every  Profeflbr  of  Religion  unalterably  deter- 
mined. In  the  future  Judgment,  there  will  be  an  open  Trial  of 
ProfefTors  ;  and  Evidences  will  be  made  ufe  of  in  the  Judgment.. 
For  God*s  future  judging  of  Men,  in  order  to  their  eternal  Retribu- 
tion, will  not  be  his  trying,  and  finding  out,  and  pafling  a  Judgment 
upon  the  State  of  Men*s  Hearts,  in  his  own  Mind  ;  but  it  will  be  a 
declarativejudgment :  And  the  End  of  it  will  be,  notGod's  forming  a 
Judgment  within  himfelf,  but  the  Manifeftation  of  his  Judgment,  and 
the  Righteoufnefs  of  it,  to  Men's  own  Confciences,  and  to  theWorld. 
And  therefore  tht  Day  of  Judgment  is  called  the  Day  of  the  Ktwt]?.- 
i\on  of  the  righteous  Judgment  of  God,  Rom.  2.  5.  And  the  End  of 
God's  future  Trial  and  Judgment  of  Men,  as  to  the  Part  that  each 
one  in  particular  is  to  have  in  the  Judgment,  will  be  efpecially  the 
clear  Manifefiation  of  God's  righteous  Judgment,  with  Refpedt  to 
him,  to  his  Confcience  :  As  is  manifelt  by  Matth.  18.  31,  to  the 
End.  Chap.  20.  8,-— 15.  Chap.  22.  11,  12,  13.  Chap.  25.  19, 
—-30.  and  Verfe  ^5,  to  the  End.  Luke  19.  15, ---23.  And  there- 
fore tho'  God  needs  no  Medium,  whereby  to  make  the  Truth  evi- 
dent to  himfelf,  yet  Evidences  will  be  made  ufe  of  in  his  future  judg- 
ing of  Men.  And  doubtlefs  the  Evidences  that  will  be  made  ufe  of 
m  their  Trial,  will  be  fuch  as  will  be  beft  fitted  to  ferve  the  Ends  of 
the  Judgment  ;  vv2,,  the  Manifeftation  of  the  righteous  Judgment  of 
God,  not  only  to  the  World,  but  to  Men's  own  Confciences.  But 
the  Scriptures  do  abundantly  teach  us,  that  the  grand  Evidences  which 
the  Judge  will  make  ufe  in  the  Trial,  for  thefe  End»,  according  to 
which  the  Judgment  of  every  one  {h.ill  be  regulated,  and  the  irrever- 
fible  Sentence  pafs'd,  will  be  Men's  Works,  or  Practice,  here  in 
this  World  :  Rev.  20.  12.  *  And  1  faw  the  Dead,  fmall  and  great, 
ftand  before  God  ;  and  the  Books  were  opened— And  the  Dead  were 
judged  out  of  thofc  Things  which  were  written  in  the  Books,  accor- 
ding 


Part  III.  of  gracious  jlje^lions,  cg^3 

ding  to  their  Works.  '  .SorVerfc  13.  *  And  the  b^- !g|^e:uf>  ri^c 
Dead  which  were  in  it,  and  Death  andlsjell  gnve  up  the  Dcvkf\  whicii 
were  in  tiiem  ;  and  they  were  judtred^  every  Man,  according  to  tlicir 
Works.  '  2  Cor.  5.  1 0.  '  For  we  mult  all  appear  before  the  Judg- 
nient  Seat  of  C^hriit,  that  every  one  may  receive  the  'J'hings  done  m 
the  Bo(|y,  whether  it  be  gqod  or  bad.  *  So  Men's  Practice  is.  (I»c 
only  Evidence,  that  Chrilt  rcprcfcnts  the  future  Judgmcitt  as  rcguU- 
ted  by,  in  that  molt  particular  Dcfoiiption  of  t})e  Day  of  JudgiRtnt, 
which  we  have  in  the  holy  Bible,  Alatih.  25,  at  the  latter  Knd.  Sec 
alfo  Rom.  2.  6,-13.  Jer.  17.  10.  Job  34.  11.  Prov.  24.  12. 
Jcr.  32.  19,  Rev.  22.  J 2.  Matth.  16.  27.  Rev,  2.  23,  Ezek. 
33.  20.  I  Per.  I.  17.  The  Judge  at  the  Day  ofjudgment,  won'i 
(tor  the  Convi^ion  of  Men's  own  Confciences,  and  to  maniftlt  'cpci 
to  the  V/orld)  go  about  to  examine  Men,  as  to  ih?  Method  of  their 
Experiences,  or  {^t.  every  Man  to  tell  his  Story  of  the  i^Ianncr  of  his 
Converiion  ;  but  his  Works  will  be  brought  forth,  as  Evidences  o4' 
what  he  is,  what  he  has  done  in  Darknefs  and  in  Light;  Eccl.  12. 
14.  '  For  God  will  bring  every  Work  into  Judgment,  with  every 
ll?cret  Thing,  whether  it  be  good,  or  whether;  it  be  cvih.  *  in  the 
Trial  that  Profefl'ors  fh.all  be  the  Subjects  of,  in  the  future  Judgment^ 
God  will  make  ufe  of  the  fame  Evidences,  to  manifcit  'efn  to,  them- 
felves  and  to  the  World,  which  he  makes  ufe  of  to  manileit  them,  in 
the  Temptations  or  Trials  of  his  Providence  here,  vl'z..  Their  Prac- 
tice, in  Cafes  wherein  Chrifl  and  other  Things  come  into  actual  and 
immediate  Competition.  At  the  Day  of  Judgment,  God,  for  the 
Manifeftation  of  his  righteous  Judgment,  will  weigh  Profeflbrs  in  t 
Bala»ce  that  is  vifible.  And  the  Balance  will  be  the  fame  that  be 
weighs  Men  in  now  ;  which  has  been  already  defcribed. 

Hence  we  may  undoubtedly .  infer,  that  Men's  Works  (  taken  in 
the  Senfe  that  has  been  ejcplain'd  )  are  the  higheft  Evidence?,  by 
which  they  ought  to  try  them^'elves.  Certainly  that  which  our  Ai- 
prpam  Judge  will  chiefly  make  ufe  of,  to  judge  us  by,  when  we.  come 
to  ftand  before  him,  we  fhould  chiefly  make  ufe  of,  to  judge  our- 
felvcs  by.  t  If  it  had  not  been  revealed  in  what  Manner,  and  by 
what  Evidence  the  Judge  would  proceed  with  us  hereafter  ;  how  na- 
turglwp.uid  it  be  for.oneto  hy^  "  O  that  1  fcoew  >vhat, Token  God 

07  jij-{  ,       l:.j  .  '     '•     .'-I:  y'  '.  [  ;.»    ■■  I  '       ,      ■ 

,?.rtfrf*^/ That  which  God  makcth  a  Rule  of  his  own  Judgment,  as 
,'j'r-lM  that  by  which  he  judgcth  of  every  Man,  that  is  a  fure  Rule 
-jfii  [^^  for  every  Man  to  judge  himfclf  by.  That  which  we  fhall  be 
-•)  Jr.S*"  judged  by  at  the  laft  Day,  is  a  fure  Rule  to  apply  to  our  felves 
';  ^'  for  the!  pr^fcnt.  Now  bv  our  Obedience  and  Works,  he 
;v  *'  judgeth  us-  He  will  give  to  every,  Alan  a£cordini  to  hiiJl'^orks.^' 
Dr-.  Prejhn's  Churches  Carriage. 

Y  3  <<   yfflW 


326  .v^'^hh^ei/th  S/gv/y?  PARt' III. 

•*  wi4r  chiefly  look  for  dwd  fnfift  upofi  in  the  !aft  a'm^  decifive  Jad^*- 
*'  mem  ;  artd  which  he  ckpetHs  that  all  Ihould  be  aWe  to  produce 
**  ^vho  would  thcji  be  accepted  of  him, &  according  to  whichScntence 
**  (hall  be  p^fs^d  ;  that  I  might  know  what  Token  or  Evidence  efpe- 
**  €ially  to  look  at  and  feek  aft^r  -ncW,  as  I  would  be  fure  not  to  fail 
**  then."  And  feeing  God  has  fo  plainly  and  abundantly  revealed 
what  this  Token  ot  Evidence  is  ;  furely  if  we  a<ft  wifely,  we  fhall  re* 
gard  it  as  of  the  greateft  Importance* 

Now  from  all  that  has  been  faid,  I  think  it  to  be  abundantlv  mani- 
feff,  that  chriftian  Practice  is  the  moft  proper  Evidence  of  the  graci- 
ous Sincerity  of  Pfdfeflbrs,  fo  themfejves  and  others  ;  and  the  chief  of 
all  the  Marks  of  Grace,  the  Sign  of  Signs, and  Evidence  of  Evidences, 
that  which  feais  and  crowns  all  other  Signs.— —I  had  rather  have  the 
Teftimony  of  my  Coiifcience,  that  I  have  fuch  a  Saying  of  my  fu- 
pream  Judge  on  my  Side,  as  that,  John  14.  21.  He  that  hath  my 
CGmmandments  and  keepeth  them^  he  it  is  that  loveth  me  j  than  the  Judg- 
ment, and  fulleft  Approbation,  of  all  the  wife,  found  and  experienced 
Divines,  that  have  lived  this  thoufand  Years,  on  the  moft  exadl  and 
criticalExamination  of  myExperiences,  as  to  theMahner  of  myConver- 
fion.  Nt)t  that  there  are  no  other  goodEvidences  of  aState  of  Grace  but 
this.  There  may  be  otherExercifes  ofGrace,berides  thefe  efficientExer- 
cifcs,  which  theSaints  may  have  inContemplation,that  may  be  very  fatif- 
fying  to  them  :  But  yet  this  is  the  chief  and  moft  proper  Evidence. 
There  may  be  feveral  good  Evidences  that  a  Tree  is  a  Fig-Tree ; 
But  the  higheft  and  moft  proper  Evidence  of  it,  is  that  it  a<Stually 
bears  tigs.  'T'is'poflible  that  a  Man  may  have  a  good  AlTurance  of 
a  State  of  Grace,  at  his  firft  Converfion,  before  he  has  had  Opportu- 
togain  AfTurance,  by  this  great  Evidence  I  am  fpeaking  of.— --If  a 
Man  hears  that  a  great  Treafure  is  offered  him,  in  a  diftant  Place,  on 
Condition  that  he  Vv- ill  prize  it  fo  much,  as  to  be  willing  to  leave  what 
he  pofleiTes  at  home,  and  go  a  Jourrtey  foi*  it,  over  the  Rocks  and 
Mountains  that  are  in  the  Way,  to  the  Place  where  it  is  ;  'tis  pofTible 
the  Man  may  be  well  aflured,  that  he  values  the  Treafure  to  the  De- 
gree fpoken  of,  as  foon  as  the  Offer  is  made  him  5  he  may  feel  a  WiU 
lingnefs  togo^for  the  Treafure,  within  him,  beyond  all  Doubt :  But 
yet,  th;is  don't  hinder  but  that  his  actual  ^oing  for  it  is  the  higheft  and 
moft  proper  Evidence  of  his  being  willing,  not  only  to  others,  but  to 
himfelf.  But  then  as  an  Evidence  to  hrmfeif,  his  outward  Atftions, 
w:d  the  Motions  of  his  Body  in  his  Journey^  are  not  confidercd  alone, 
extiuhve  of  the  Action  of  his  Mind,  and  a  Confcioufnefs  within  him- 
felf, of  the  Thing  tiiat  moves  him,  and  the  End  he  gees  for  ;  Other- 
wife,  his  bodily  Motion  is  na  Evidence  to  him,  ofliis  prifcing  the 
Trc^ifiire.     irk  fuch  a*  Manner  is  chrifiian- Pi^^ice  the  moft  proper 

,-i;rM":rvV  iij'  >';.'il  >  civ^v  .       Evidence 


Part  III.         of  gr&ciMn  JlfftSims.  327 

Evrdence  of  afaving  Value  oif  tht  teeirU  df  great  Frut,  and  Trfofi/re 
hrd  in  t4ye  FUfd. 

Chriftian  Pra<aicfe  ?«  the  Si^  bf  Signs,  irt  this  Senfe  that  it  \^  the 
great  Evideftce,which  x^onfirms  and  crowns  all  odK-r  Signs  of  Godli- 
nefs.  There  is  no  one  (nace  of  the  Spit-it  cf  God<,  feiit  that  chrif- 
tian  Pra<5^tcc  is  the  moft  proper  Evidentc  0/ the  Truth  of  it.  As  it 
i^  with  the  Members  of  oiir  Bodies,  and  ail  our  Utenfils,  the  proper 
Proof  of  the  Soundnefs  and  Goodncfs  of'cm,  i^  in  the  Ufcof  *efn  ;  ^o 
it  is  with  our  CTraccs  (  which  are  given  to  he  ufcd  in  Pra6\ice,  a< 
much  as  our  Hands  and  Feet,  or  the  Tools  with  which  we  work,  or 
the  Arms  with  which  we  fight )  the  proper  Trial  and  Proof  of  them  is 
in  their  Exercife  in  Pra<Sfice.  IVIoftof  the  Things  we  ufe,  are  fer- 
viceablc  to  us,  and  To  have  their  Serviceablcnefs  proved,  in  Tome  Prcf- 
fure.  Straining,  Agitation,  or  Collifion.  So  it  is  with  a  Bow,  a 
Sword,  an  Ax,  a  Saw,  a  Cord,  a  Chain,  a  Staff,  a  Foot,  a  Tooth, 
6cc.  And  they  that  are  fo  weak,  as  not  to  hear  theStrain  or  Prcflure 
we  need  to  put  them  to,  are  good  for  nothing.  So  it  is  with  all  the 
Vertues  of  the  Mind.  The  proper  Trial  and  Proof  of  therfi,  is  in 
being  eXercifed  under  thofe  Temptations  and  Tiials  that  (tod  bringe 
us  under,  in  the  Courfe  of  his  Providence,  and  in  bemg  put  to  fuch 
Service  as  (frains  hard  upon  the  Principles  of  Nature. 

Pra6ficc  is  the  proper  Proof  of  the  true  and  faving  Knowledge  nf 
God  ;  as  appears  by  that  of  the  Apolilc  already  mentioned.  Hereby  d9 
ivc  know  thnt  we  know  him^  that  we  keep  his  Commandpiefrts,  ' Tis  in 
vain  for  us  to  profefs  that  we  know  Gcd,  if  in  fi'orks  'we  deny  him.  Tit. 
T .  16.  And  if  we  knozv  God^  but  glorify  hitn  not  as  God  ;  our  Know- 
ledge will  only  condemn  us,  and  not  favc  ua,  Rom.  i.  11.  The 
great  Note  of  thatKnowledge  which  faves  and  makes  happy,  is  that  it 
is  pradlical  ;  John  13.  17.  If  ye  know  thefe  Things^  happy  are  ye  if  vr 
do  them.     Job  28.   28.  To  depart  from  Evil  is  Underfimdrng. 

Holy  Pra<5tice  is  the  proper  Evidence  of  Rtpentance.  Wlicn  tho 
Jews  profefl'ed  Repentance,  when  they  came  confefTing  their  Sins, 
XoJoJm^  preaching  the  BaptiFm  of  Repentance  for  the  RemilTion  of 
Sins  ;  he  directed  *em  to  the  rightVVay  of  getting  and  exhibiting  pro- 
per Evidences  of  the  Truth  of  theirRepentance,  when  he  faid  to  'cm. 
Bring  forth  Fruits  meet  for  Repentance^  Matth.  3.  8.  Which  was  a- 
greable  to  the  Practice  of  the  Apoftlc  Paul  ;  fee  A<5\s  26.  20.  Par- 
don and  Mercy  are  from  1  ime  to  Time  promifed  to  him  wh©  has 
this  Evidenccof  true  Repentance,  that  he  forfakcs  his  Sin  ;  Prav.  28. 
13.  and  Ifai.   55.   y  ;  and  many  otherPlaces. 

Holy  Pra^lice  is  the  proper  Evidence  of  a  foving  Faith.  *Tis  evi- 
dent that  the  Apoftle  James  fpeaks  of  Works,  as  what  docs  eminently 
juftify  Faith,  or  (which  is  the  fame  Thing)  jurtify  the  Profcdbrs  of 
Faith,  and  vindicate  and  manifeft  the  Sincerity  of  their  ProfcfTion,  not 
only  to  the  World,  but   to  their  own  Confcicnccs  :    As   ii*  evident 

Y4  by 


3:2.a  T/je:t^lftb:  Sign  Pa^t^JII; 

bv  thc-^^3riiisnic;ciidvgiyc3  of  Abrahfimy  Jan;\,;,2.  2ryn--22f^  .,  Anxiin 
V^ciTc  20,  and  26,  he  fpeaks  of  the  practical  and  working  Nature  of 
Faith,  as  the  very  Life  and  Soul  of  it ;  in  the  fame  Manner,  that  the 
j(Stive  Nature  and  Subftance,  which  is  in  the  Body  of  a  Man,  is  the 
Life  and  Soul  of  that.'  And  if  fo,  doubtlefs  Pradllce  is  the  proper 
Evidence  of  the  Life  and  Soul  of  trut  Faith,  by  which  it  is  diftinguifh- 
cd  from  a  dead  F'aith.  For  doubtlefs^  Practice  is  the  moft  proper  E- 
vidence  of  a  practical  Nature,  and  Operation  the  moft  proper  Evi- 
dence of  an  operative  Nature. 

Practice  is  the  beft  Evidence  of  a  faving  Belief  of  the  Truth.  That 
is  fpoken  of  as  the  proper  Evidence  of  the  Truth's  being  in  a  profeffing 
Chriftian,  that  he  ivalks  in  the  7ruth^  3  John  3.  /  rejoiced,  greatly^ 
when  the  Brethren  came  and  tejiified  of  the  Truth  that  is  in  thee^  even  as 
ihou  walkeji  in  the  Truth.         .  , 

Practice  is  the  moft  proper  Evidence  of  a  true  Coming  to  Chriji, 
and  accepting  of,  and  clofing  with  him.  A  true  and  faving  Coming  to 
Chrift,  is  (as  Chrift  often  teaches)  a  Coming  fo,  as  to  forfake  all  for 
him.  And  as  was  obferved  before,  to  forfake  all  for  Chrift  in  Heart, 
is  the  fame  Thing  a?  to  have  a  Heart  actually  to  forfake  all  ;  but  the 
proper  Evidence  of  having  a  Heart  actually  to  forfake  all,  is  indeed 
actually  to  forfake  all,  fo  far  as  called  to  it.  If  a  Prince  makes  Suit 
to  a  VVoraan  in  a  far  Country,  that  (he  would  forfake  her  own  Peo- 
ple, and  Feather's  Houfe,  and  come  to  him,  to  be  his  Bride  ;  the  pro- 
per Evidence  of  the  Compliance  of  her  Heart  with  the  King's  Suit, 
IS  her  actually  forfaking  her  own  People,  and  Father's  Houfe,  and 
coming  to  him.  By  this,  her  Compliance  with  the  King's  Suit,  is 
made  perfect,  in  the  fame  Senfe,  that  the  Apoftle  James  fa>s,  by 
IVorks  is  Faith  made  perfe5i,  \  Chrift  promifcs  us  eternal  Life,  on 
Condition  of  our  Coming  to  him  :  but  it  is  fuch  a  Coming  as  he 
directed  tie  younj  Man  to,  who  came  to  enquire.  What  he  Jlmll 
do^  that  he  might  have  eternal  Life  ;   Chrift  .biid.  him  Go,^  and  fill  all  that 

■        .     ■ '.    '-  ■■:£-i.:.q-.>^h5.i;^- 

'  nr-.\<:    :  ^  ..        .  •  *    .,         ■  '  -        '■ 

f  '•♦'Our  real  taking  of  Chrift,  appears  in  our  Actions  and  Works  ; 
*■'  Ifai.  I.  [9.  If  ye  confent  and  ohey^  ye  fall  eat  the  good  Things 
*'  of  the  Land.  ■  That  is,  Jf  ye  will  confent  to  take  Jehovah  for 
•'  your  Lord  and  King  :  If  ye  give  Csnfcnt  ;  there  is  the  firft 
*«  Thing:  But  that  is  not  enough  ;'  but  if  ye  alfo  obey.  The 
*«  Confent  that  ftandcth  in  the  inward  Act  of  the  Alind,  .the 
*^  Truth  of  it  will  be  fee n  in  your  Obedience,  in  the  Acts  of 
*'  your  Lives.  If  ye  confent  and  obcy^-e  Jl.all  eat  the  goodThlngs 
^'  of  the  Lands  thu  is,  you  fhall  take  of  all  that  he  hath  that 
*<'if5  convenient  for  you  :  For  then  you  are  married  to  him  in 
"  *«  Truth,  and  hav6.an  Intercft  in  all  his  Goods."  Dr.  Prejian 
0}:)urch's  Carriage. 

he 


Part  IIL  of  gracious  AJJaBkm.  329 

he  had  y  and  come  to  hiniy  and  follow  him.  If  he  liad  confcntetl  in  his 
Hcjrt  to  the  Propofal,  (  and  liad  therein  come  to  ChrKt  in  his  Heart  ) 
the  proper  Kvideiicc  of  it  would  have  been  his  doing  of  it  :  And  there- 
in his  coining  toChrift  would  ha\'c  been  made  perfc<5^.  When  Chritt 
culled  Ltvl  the  Publican,  when  htting  at  the  Receipt  of  Cultom,  anu 
in  the  niidft  of  his  worldly  Gains  j  the, doling  o{  L(vi'i>  Heart  viih 
this  Invitation  of  his  iJaviour,  to  come  to  him,  was  manififled,  nnd 
made  perfect,  by  his  iictu.dly  rifmg;  up,  leaving  all,  and  following^ 
him,  Lu.le  5.  27,  2.8.  Chrilt  and  other  Things,  are  fet  bcfcre  us 
together,  for  us  prinStically  to  cleave  to  one,  and  forfiike  the  other  ; 
In  fuch  a  Cafe,  a  practical  Cleaving  to  Cliriit,  is  a  prad^ical  JcaptaTice 
of  Chriit  ;  as  much  as  a  Beggar's  reaching  out  his  Hand,  and  taking  a 
Gift  that  is  offered,  is  his  practical  Accepti^nce  of  the  Gift.  Yea  tli*it 
A6t  of  the  Soul  that  is  in  cleaving  to  Clirilt  in  Pradlice,  is  it  fell  the 
molt  perfect  coming  of  the  Soul  to  Chrift. 

Practice  is  the  molt  proper  Kvidencc  of  Trufiing  in  Chriji  for  i^"l- 
'Udtion.  riic  proper  Signification  of  the  Word  Tru/i^  accorurng  iq_ 
the  more  ordinary  Ufe  of  it,  both  i;i  common  Speech,  and  in  the  ho- 
ly Scriptures,  is  the  Emboldening  and  Encouragement  of  a  Perfon's 
Mind,  to  run  fome  V^enture  m Practice,  or  in  fome thing  that  he  does, 
on  the  Credit  of  anotlier's  Sufficiency  and  Faith^ulne^^.  And  there- 
fore the  proper  Evidence  of  his  Trulting,  is  theVenture  he  rum  in  what 
he  does.  He  is  not  properly  faid  to  run  any  Venture,  in  aDtpcndance 
on  any  Tning,  that  does  nothing  on  that  Dependance,  or  whofc 
Pra£lice  is  no  otherwife  than  if  he  had  no  Dependance.  For  a  Alin 
to  run  a  Venture,  on  a  Dependance  ©n  another,  is  for  him  to  do 
fomething  from  that  Dependance,  by  which  he  feerns  to  cxpofe  him- 
felf,  and  which  he  would  not  do,  were  it  not  for  that  Dependance. 
And  therefore  it  is  in  complying  with  theD)fficultics,and  feemingDan- 
gers  of  chriftian  Pra£tice,  in  a  Dependance  on  Chiift's  Sufficiency  and 
Faithfulncfs  to  beftow  eternal  Life,  that  Perfons  are  faid  to,  venture 
themfelves  upon  Chcift,  and  truft  in  him  for  Happinefs  and  Life. 
They  depend  on  fuch  Prom ifes  as  that,  Matth.  10.  39.  He  that 
loofeth  his  Life  for  my  fake ^  fihill  find  it.  And  fo  thev  p.^rt  with  all, 
and  venture  their  All,  in  a  Dependence  on  ChrifPs  Sufficiency  and 
Truth.  And  this  is  the  Scripture  Notion  of  Ti  uHing  inChrifi,  in.thc 
Exercite  of  a  favir^  Faith  in  him.  Tlius  Ahrahawy  the  Father  of  Be-. 
lievers,  trufted  in  Chrilt,  and  by  Faith,  forfook  kls  own  Country, 
in  a  Reliance  on  ,  the  Covenant  of  Grace  God  eftablifhed  with  him, 
Heh.  II.  8,  Q.  Thus  ..Ifo  i^/^/^i,  Jly  Faith.refufed  to  he  called  the_ 
iSon  of  Pharaoh'i  Daughter^  chufiuf-  rather  to  fu^er  .-'ffiiclion  nith  the 
People  of  God,  than  to  enjay  the  iU(.j  tires  of  Siti  for  a  Seajon^  Heb.  i  r , 
23,  Sic.  So  l>y  Faith,  others  cxpofed  themleivcs  to  he  florud^  anci 
fawn  in  f under,  or  Jlaiti  luith  the  Sujord  \  etuurtd  the  7riiil  cf  cri^ej 
Mockings  and  Hcourgings^  Bonds  and  Imprifcnr.i  Ui^  and  vuandcrcd  ahiui 

in 


33<5  ^he  i'tjodfth  Si^n  PAHf  III. 

in  ^heep-Jkins  ^vd  Goai-fkim^  heirrg  "deJlUuie^  affi'tBid^  t^'^initd,  Atid^ 
ill  this  Senfe  the  Apoftle  Paul^  by  Faith,  trutted  in  Chrift,  and  com* 
iti'tted  himfelf  to  him,  venturing  himfelf,  and  his  whole  Intereft,  in  h' 
Dcpendance  on  the  Ability  and  Faithfulnefs  of  his  P.edeemer,  undet 
great  Perfeculions,  and  in  fuffering  the  Lofs  of  all  ^'hings  ;  2  Tim. 
t.  12.  For  the  which  Caufe  I  alfo  fufferthefe  Things  ^  ncmrthehfs  I  dm 
not  ajhnmed  \  for  I  knozu  luho?!!  I  have  believed  \  and  I afn  perfwadcd^thitt 
he  is  able  to  keep  that  ivhich  I  have  committed  to  hi?n^  againji  that  Day. 

If  a  Man  fhould  have  Word  brought  him  from  the  King  of  a  dif- 
tant  Land,  that  he  intended  to  make  him  his  Heir,  if  upon  receiving 
the  Tydings,  he  immediately  leaves  his  native  Land,  and  Fritnds,  and 
all  that  he  has  in  tlie  World,  to  go  to  that  Country,  in  a  Dependan-ce 
on  what  he  hears  ;  then  he  may  be  faid  to  venture  himfelf,  and  all 
he  has  in  the  World  upon  it.  JBut  if  he  only  fits  ftill,  and  hopes  for 
the  promifed  Benefit,  inwardly  pleaung  himfelf  with  the  Tho'ts  of  it ; 
he  can*t  properly  be  faid  to  venture  himfelf  upon  It  ;  he  runs  nb Ven- 
ture in  the  Cafe  ;  he  dots  nothing,  otherwife  than  he  would  do,  if  he 
had  received  no  fuch  Tidings,  by  which  he  would  be  expofed  to  any 
Suffering,  in  cafe  all  fhould  fail.  So  he  that  on  the  Credit  of  what 
he  hears  of  a  future  World,  and  in  a  Dependance  on  the  Report  of 
the  Gofpel,  concerning  Life  and  Immortality,  forfak.es  all,  or  does  fo 
it  leaft  fo  far  as  there  is  Occafion,  making  every  Thing  entirely  give 
Place  to  his  eternal  Intereft ;  he,  and  he  only,  may  properly  be  faid  to 
venture  himfelf  on  the  Report  of  the  Gofpel.  And  this  is  the  propet 
Evidence  of  a  true  Truft  in  Chrift  for  Salvation.  •  '^ 

Pra6lice  is  the  proper  Evidence  of  a  gracious  Love,  both  to  God 
and  Men.  ■  The  Texts  that  plainly  teach  this,  have  been  fo  often 
mention'd  already,  that  it  is  needlefs  to  repeat  them. 

Pradlice  is  the  proper  Evidence  oi  Humility.  That  Expre/Iion  and 
Manifeftation  of  Humility  of  Heart,  which  God  fpeaks  of,  as  the 
gteat  Expreflion  of  it,  that  he  infifts  on  ;  That,  we  fhould  look  upon 
as  the  proper  ExprefHon  and  Manifcf^ation  of  it :  But  this  is  walking 
humbly  ;  Micah.  6.  8.  *  He  hath  fhewed  thee,  O  Man,  what  is  good, 
and  what  doth  the  Lord  require  of  thee,  but  to  do  juflly,  to  love 
Mercy,  and  to  walk  humbly  with  thy  God  ?  * 

This  is  alfo  the  properEvidence  of  the  Uut  Fear  of  God.  Prov.8. 1 3. 
«  The  Fear  of  the  Lord  is  to  hate  Evil.*  Pfal.  34.  11,  ^c.  '  Come 
ye  Children,  hearken  unto  me,  and  I  will  teach  t^ou  the  Fear  of  the 

Lord. Keep  thy  Tongue  from  Evil,  and  thy  Lips   from    fpeaking 

(luilc  ;  depart  from  Evil  and  do  God,  feek  Peace,  and  purfue  it. 
Prov.  3.  7.  '  Fear  the  Lord,  and  depart  from  Evil.'  Prov.  16.  6. 
«  By  the  Fear  of  the   Lord,  Men  depart   from  Evil.'     Job   i.   8. 

*  Haft  thou  confider'd  my  Servant  Job.,  — A  perfe£t  and  an  upright 
Man,  one  that  feareth  God,    and  efchewcth  Evil  ?  '     Chap.  2.  ^. 

*  Hafl  thou  confidered  my  Servant  J^^, A  pcrfedl  and  an  upright 

Man, 


Part  III.  (ff  gracious  /IfeEtiom.  331 

Man,  one  that  fcareth  God,  and  efchcwtth  Evil  >  And  Hill  he  holdctfi 
faft  his  Integrity,  although  thou  movccfft  me  agafnft  him.*     PfaJ.    36 
1.   '  The  TranrgrcHion  of  the  Wicked,  faith  within  my  Heart,  there 
is  no  Fear  of  God  before  his  Eye?.' 

So  Pra<£licc,  in  rcndring  again  according  to  Benefits  received,  ij 
the  proper  Evidence  of  true  Ihanhfulnefs.  Pfal.  116.  12.  '  What 
fhall  I  render  to  thcLord,  for  all  hisBcmfits  towards  mt-  .'  *  iChron. 
32.  25.  '  But  hiczckiah  rcndrcd  not  again  according  to  the  Benefit 
done  unto  him.'  Paying  our  Vows  unto  God,  and  ordering  our 
Convcrfation  aright,  fecm  to  be  fpoken  of,  a;^  the  proper  Expreflicn 
and  Evidence  of  true  Th:inkfulnefs,  in  the  5Cth  Pfilm,  Vcrfe  14. 
*  Offer  mito  God  Tlnnkfgivinn:,  and  pay  thy  Vows  unto  the  mcft 
High.*  Ver.  23.  *  ^Vhofo  ofFereth  Praifc,  glorificth  me  ;  and  tb 
him  tliat  ordereth  his  Convcrfation  aright,  will  I  fhcw  the  Salvation 
of  God.' 

So  the  proper  Evidence  of  gracious  Defires  and  Lcnglng^^  and  that 
which  diftinguifhes  them  from  thofe  that  are  falfe  and  vain,  is  that 
they  are  not  idle  Wifhes  and  Wouldings,  like  Balaarn*^  ;  but  effec- 
tual in  Pratfticc,  to  ftir  up  Pcrfons  earneftly  and  thoroughly  to  fcek 
the  Things  they  long  for.  Pfal.  27.  4.  «  One  Thing  have  I  defired 
of  the  Lord,  that  will  I  feek  after.'  Pfal.  63.  i,  2.  '  O  God, 
thou  art  my  God  ;  early  will  I  feek  thee  :  My  Soul  thirfted  for  thee  ; 
my  Flcfh  longeth  for  thee,  in  a  dry  and  thirfty  Land,  where  no  Wa- 
ter is,  to  fee  thy  Power  and  thy  Glory.'  Ver.  8.  *  Mv  Sou!  fol- 
loweth  hard  after  thee.'  Cant.  i.  4.  <  Draw  me,  we  will  run  af- 
ter thee.' 

Pra(5tice  is  the  proper  Evidence  of  a  gracious  Hope,  i  John  3.  3. 
Every  Man  that  hath  this  Hope  in  him,  purifieth  hbnfclf,  even  as  he  is 
pure.  Patient  Continuance  in  well  doing,  thro'  the  Difficulties  and 
Trials  of  the  chriftian  Courfe,  is  often  mention'd  as  the  proper  Ex- 
prcilSon  and  Fruit  of  a  chriftian  Hope,  i  Thef.  r.  3.  Rcmcmbriv^ 
without  ceafmg.,  your  JVork  of  Faith.,  and  Labour  of  L'^vc,  and  Patience 
of  Hope.  I  Pet.  r.  13,  14.  Wherefore.,  gird  irp  the  Loins  of  youf. 
Mind.,  be  fober.,  and  Hope  to  the  End.,  for  the  Grace  fhnt  is  to  h:  Iroiigh^ 
unto  you.,  at  the  Revelation  of  fifus  ChriJ}.,  as  obedient  Children  y  &c. 
Pfal.  119.  166.  Lordy  I  have  hoped  in  thy  Salvation.,  and  dcve  thy  Com- 
rruindments,  Ffal.  78.  7-  That  they  might  fct  their  Hcpe  iriGcd^isni. 
trot  forget  the  JFcrks  of  the  Lord.,  but  keep  his  Ccmmar  Ihent).  -  ■  -<! 

A  chearful  Pracflice  of  our  I">uty  and  doing  the  Will  of  God,  fijll^ 
proper  Evidt-nce  of  a  trulv  holy  Jcy.  Ifai.  64.  5.  Thou,  mrtfekpm 
that  rejcicethy  and  zvorketh  Righteoufnefs.  Pfil.  119.  lit',  Ii2.  T!^1 
Teflim'^iies  have  I  taken  for  my  Heritage  forever  ^  for  they  are  the  t'ejafc^^ 


f 

fori 


:t 


vf  my  Heart  :   I  have  inclined  my    Hehrt  tl  perform  iBy  Swtites  aficgy 
even  unto  the  End:     Vcrfc  14.   I  have  rejoiced  in  th^  H'ay  of  thy  '^Tejfi^ 
:ffcnieSj  as  muih  as  in  all  Riches,     i  Cor.  i  3.  6.  Ch'^'rlty  rej:i^et'h'not  in 
'-  Iniquity  J 


332  The  twelfth  Sign  Part  IIL 

Iniquity^  but  rejoiceth  in  the  Truth,  2  Cor.  8.  2.  The  abundance  of 
their  yoy,  abounded  to  the  Riches  of  their  Liberality. 

Practice  alfo  is  the  proper  Evidence  of  chriltian  Fortitude,  The 
T'lial  of  a  good  Soldier,  is  not  in  liis  Chimney  Corner,  but  in  the 
Field  of  Battle  ;    i  Cor.  9.  25,  26.      2  Tifn.  2.  3,  4,  5. 

And  as  the  Fruit  of  holy  Practice  is  the  chief  Evidence  of  theTruth 
of  Grace  ;  fo  the  Degree  in  which  Experiences  have  Influence  on  a 
Perfon^s  Practice,  is  the  fureft  Evidence  of  the  Degree  of  that  which 
is  fpiritual  and  divine  in  his  Experiences.  Whatever  Pretences  Per- 
fons  may  make  to  great  Difcoveries,  great  Love  and  Joys,  they  are 
no  further  to  be  regarded,  than  they  have  Influence  on  their  Pradice. 
Not  but  that  Allowances  mufl  be  made  for  the  natural  Temper.  But 
that  don't  hinder,  but  that  the  Degree  of  Grace  is  judly  meafured,  by 
the  Degree  of  thcEfPctSl  inPra(3:ice.  For  the  Effect  ofGrace  is  as  great, 
and  the  Alteration  as  remarkable, in  aPerfon  of  a  very  ill  naturalTemper, 
as  another.  Altho*  a  Perfon  of  luch  a  Temper,  will  not  behave  him- 
fclf  fo  well,  with  the  fame  Degree  ofGrace,  as  another  ;  the  Diver- 
iky  from  what  was  before  Converfion,  may  be  as  great ;  becaufe  a 
Perfon  of  a  good  natural  Temper,  did  not  behave  himfelf  fo  ill,  be- 
fore Converfion. 

Thus  I  have  endeavoured  to  reprefent  the  Evidence  there  is,  that 
chriflian  Practice  is  the  Chief  o(z\\  the  Signs  of  faving  Grace.  And 
before  I  conclude  this  Difcourfe,  I  would  fay  fomething  briefly,  ia 
Anfwer  to  twoObjedlions,  that  may  poflibly  be  made  by  fome,againft 
what  has  been  faid  upon  this  Head. 

ObjeSf.  I.  Some  may  be  ready  to  fay.  This  feems  to  be  contrary 
to  that  Opinion,  fo  much  received  among  good  People  ;  that  Pro- 
felTors  fhould  judge  of  their  State,  chiefly  by  their  inward  Experience, 
and  that  fpiritual  Experiences  are  the  main  Evidences  of  true  Grace, 

1  anfwer,  'Tis  doubilcfs  a  true  Opinion,  and  jultly  much  received 
among  good  People,  that  Profefl^ors  fhould  chiefly  judge  of  their  State 
by  their  Experience.  But  it  is  a  great  Miltake,  that  what  has  been 
faid  is  at  all  contrary  to  that  Opinion.  The  chief  Sign  ofGrace  to 
the  Confcicnces  of  Chriltians,  being  chriftian  Practice,  in  the  Sen(e 
that  has  been  explain'd,  and  according  to  what  has  been  ftiewn  Xo  JOfi 
the  true  Notion  of  chriftian  Practice,  is  not  at  all  inconliftent  with 
chriftian  PLxperience  being  the  chief  Evidence  ofGrace.  Chriflian  or 
holy  Practice  is  fpiritual  Practice  ;  and  that  is  not  the  Motion  of  a 
Body,  that  knows  not  how,  nor  when,  nor  wherefore  it  moves ;  But 
fpiritual  Practice  in  Man,  is  the  Practice  of  a  Spirit  and  Body  jointly, 
or  the  Practice  of  a  Spirit,  animating,  commanding  and  actuating  ^ 
JBqdy,  tot  which  it  is  united,  and  over  which  it  has  Povvcr  given  it  by 

i^e  Cr<:<i^t<^r,^^  Ai^J  ihcrvforc  the  main  Thing  in  this  holy  Practice,  is 

......    ...  ,,_    ^..  .  .  ^^^ 


Part  IIL  of  gracious  AffeBiom,  333 

the  holy  Acts  of  the  Mind,  directing  and  governing  the  Motions  of 
the  Body.  And  the  Motions  of  the  Hody  are  to  be  looked  upon  as 
belonging  to  cliriftian  Pracrice,  only  fccondarilv,  2nd  as  they  arc  de- 
pendent and  confequent  on  the  Acts  of  the  Soui.  Fhe  hxercifes  of 
Grace  that  Chriiiians  find,  or  are  confcious  to,  within  thcmfelves, 
are  what  they  experience  within  themfelves  ;  and  herein  therefore  lies 
chrilHan  Experience  :  And  this  chi  iftian  Experience;  confilis  as  much 
in  thofe  operative  Exercifcs  of  Grace  in  the  Will,  that  are  immediate- 
ly concerned  in  the  Management  of  the  Behaviour  of  the  Body,  as  in 
other  ExercilVs.  Thcfe  inward  Exercifcs,  ^re  not  the  Icfs  a  Part  of 
chriftian  Expc^ricnce,  becaufc  they  have  outward  Behaviour  in^nie- 
diately  connected  with  therh.  A  ftrong  A<^  of  Lov'e  to  God,  is  not 
the  lefs  aPuft  of  fpiritual  Experience, becaufe  it  is  theA6l  that  immedi- 
ately produces  and  effo^s  fome  felf-dcnying  and  expcnfivc  outward 
A61ion,  which  is  much  to  the  Honour  and  Glory  of  God. 

To  fpeak  of  chri(tian  Experience  and  Practice,  as  if  they  were  tyvo 
Things,  properly  and  entirely  diftinft,  is  to  make  a  Diftin<Stion  with- 
out ConliJeration  or  Reafon.  Indeed  all  chriftian  Experience  is  n^t 
properly  called  Practice  ;  but  all  chriftian  Pradlice  is  properly  Expe- 
rience. And  t!ie  Diftinction  that  is  made  between  them,  is  not  only 
an  unreafonable,  but  an  unfcriptural  Diftinction.  Holy  Practice  is 
one  Kind  orPart  of  chriffian  Experience  ;  and  both  Reafon  and  Scrip- 
ture reprefent  it  as  the  chief,  and  moft  important,  and  moft  diftin- 
guifhing  Part  of  it.     So  it  is  reprefented  in  Jer.  22.   15,  16.   '  Did 

not  thy  P'ather  cat  and  drink,  and  do  Juftice  and  Judgment  ? He 

judged  the  Caufe  of  the  Poor  and  Needy  :— Was  not  this  to  know 
me  ?  faith  the  Lord.  '  Our  inward  Acquaintance  with  God,  furely 
belongs  to  the  Head  of  experimental  Religion  ;  but  this  God  repre- 
fehts,as  conhfting  chiefly  in  thatExperience  which  there  is  in  holyPrac- 
tict.  So  the  Exercifes  of  thofe  Graces  of  the  Love  of  God,  and  th^ 
Fear  of  God,  area  Part  of  experimental  Religion  ;  but  thefc  the 
Scripture  reprefents  as  coniifting  chiefly  in  Practice,  in  thofe  foremen- 
tion'd  Texts.  1  John  5.3.*  This  is  the  Love  of  God,  that  wc 
keep  his  Commandments.  '  2  John  6.  *  This  is  Love,  that  we 
walk  after  his  Commandments.  '  Pfal.  34.  11,  &c.  '  Come,  ye 
Children,  and  I  will  teach  you  the  Fear  ot  the  Lord  :— Depart  from 
Evil,  and  do  Good.  '  Such  Experiences  as  thefe  Hczekiah  tookCom- 
fort  in  chiefly,  on  his  Tick  Bed  :  When  he  faid,  '  Remember,  O 
Lord,  I  befeech  thee,  how  I  have  walked  before  thee,  in  Truth,  and 
with  a  perfect  Heart.  *  And  fuch  Experiences  as  thcfe^  the  Pfalmift 
chiefly  ir.firts  upon,  in  the  iiqth  Pfalm,  and  elfewhere»  Such  Ex- 
periences as  thcfe,  the  Apoftle  Paul  mainly  infifts  upon,  when  he 
{peaks  of  his  Experiences  in  his  Epiflles  ;  as  Rom.  i .  9.  '  God  is 
my  Witnefs,  whom  I  fcrve  with  my  Spirit,  in  the  Gofpel  of  his  Son 
—  2  Cor.  I.  12.  *  For  our  rejoicing  is  this,  the  Tcftimony  of  our 
<    ■  Confcicncc, 


334  'The  twelfth  Sign  Part  III. 

Confcience,---that  by  the  Grace  of  God,  we  have  had  our  Conver- 

fation  in  the  World.  '     Chap.  4.  13.   '   We  having  the  fame    Spirit 
of  Faith:  According  as  it  is  written,  I  have  believed,   and  therefore 
have  I  fpoken  ;   we  alfo  believe,    and    therefore   fpeak.  '      Chap.  5. 
7.  «  We  walk  by  Faith,  not  by  Sight.  '     Verfe  14.    '  The  Love  of 
Chrift  conftraineth  us.  '     Chap.  6.  4,-7.   '  In  allThings  approving 
Our  felves  as  the  Minifters  of  God,  in  much  Patience,  in  Afflidicns, 
in  Neceffities,  in  DiftreiTes,— in  Labours,  in  Watchings,  inFaftings  j 
by  Purenefs,  by  Knowledge,  by  Kindnefs,  by  the  holy  Ghoft,  by  Love 
unfeigned, ---by  the  Power  of  God.  '     Gal.  2.  20.   '  1  am  crucified 
with  Chrift.     Neverthelefs,  1  live:  Yet  not  I  ;  but  Chrift  liveth  in 
me.     And  the  Life  which  I  now  live  in  the  Flefh,  I  live  by  the  Faith 
of  the  Son  of  God.  *     Phil.  3.  7,  8.  '  But  what  Things  were  gain 
to  me,  thofe  I  counted  lofs  for  Chrift  :  Yea  doubtlefs,  and  I  count  all 
Things  but  Lofs  for  the  Excellency  of  the  Knowledge  of  Chrift  Jefus 
my  Lord,   and  do  count  them  but  Dung  that  I  may   win  ChrifL  ' 
Col.  1.29.  '  Whereunto  I  alfo  Labour,  ftriving,    according  to  his 
working,  which  worketh   in  me   mightily.  *     i  Thef.  2.  2.   *  We 
are  bold  in  our  God,   to  fpeak  unto,  you  the  Gofpel  of  God,   with 
much  Contention.  *     Verfes  8,9,   10.   '  Being  affectionately   defi- 
rous  of  you,  we   were  willing  to  have  imparted  unto  you,   not  the 
Gofpel  of  God  only,  but  alfo  our  own  Souls  ;  becaufe   ye  were  dear 
unto  us.     For  ye  remember  Brethren,  our  Labour  and  Travail,  la- 
bouring Night  and  Day. ^Ye  are  WitneiTes,   and  God  alfo,  how 

hoHly,  and  juftly,  and  unblameably  we  behaved  our  felves  among 
you.  '  And  fuch  Experiences  as  thefe,  they  were,  that  this  blefTed 
Apoftle  chiefly  comforted  himfelf  in  the  Confideration  of,  when  he 
was  going  to  Martyrdom,  2  Tim.  4.  6,  7.  '  For  I  am  now  ready 
to  be  offered,  and  the  Time  of  my  Departure  is  at  Hand.  I  have 
fought  a  good' Fight  :  I  have  finifhed  txvy  Courfe  :  I  have  kept  the 
Faith.  ' 

And  not  only  does  the  moft  important  and  diftinguiihing  Part  of 
chriftian  Experience,  ly  in  fpirltual  Practice  ;  but  fuch  is  the  Nature 
of  that  Sort  of  Excrcifesof  Grace,  wherein  fpiritual  Practice  confifts, 
that  nothing  is  fo  properly  called  by  the  Name  of  ^.jr^^T/V/z^w/^/  Religion, 
For  that  Experience  which  is  in  thefe  Exercifcs  of  Grace,  that  are 
found,  and  prove  eft"c<£tually,  at  the  very  Point  of  Trial,  wherein  God 
proves  which  we  will  a6tually  cleave  to,  whether  Chrift  or  our  Lufts, 
are  as  has  been  fhown  already,  the  proper  Experiment  of  the  Truth  and 
'Power  of  ourCjodlinefs;  wherein  it's  victorious  Power  and  Efficacy, 
'in  producing -it*s  proper  Effect,  and  reaching  it's  End,  is  found  by 
Experience.  This  is  properly  chriltian  Experience,  wherein  the  Saints 
have  Opportunity  to  fee,  by  a<5tual  Experience  and  Trial,  whether 
'they  have  a  Heart  to  do  the  Will  of  God,  and  to  forfake  other  Thingp 
for  Chrift,  or  no.     As  that  is  called  experimental  Pbilofophy,  which 

brings 


Part  III.  oj  gracimit  AffeSliom,  335 

brinj;s  Opinions  nnd  Notions  to  the  Tcft  of  Faft  ;  fo  is  thnt  properly 
called  experimental  Religion,  which  brings  religious  Affc<5^ions  and 
Intentions,  to  the  like  7'c(t. 

There  is  a  fort  of  external  religious  Practice,  wherein  is  no  inward 
Experience  ;  which  no  Acconnt  is  made  of  in  thcSight  of  God  ;  but 
it  is  eftecmcd  good  for  nothin^^.  And  there  is  what  is  c.illed  Experi- 
ence, that  is  without  Pni(^ire,  bchig  neither  accompanied,  nor  fol- 
lowed with  a  chriftian  Behaviour  j  and  this  is  worfe  than  nothing. 
Many  Pcrfons  feem  to  havcvcfy  wrong  Notions  of  chriftian  Expcri-* 
ence,  and  fpiritual  Light  and  Difcovcries.  Whenever  a  Perfon  finds 
within  him,  an  Heart  to  treat  God  as  (}od,  at  the  Time  that  he  has 
the  Trial,  and  finds  his  Difpofition  cfFe6lual  in  the  Experiment,  That 
is  the  mofl  proper,  and  moft  diltinguifhing  Experience.  And  to  hpve 
at  fuch  a  Time  that  Scnfc  of  divine  Things,  that  Apprehenlion  of  the 
Truth,  Importance  and  Excellency  of  the  Things  of  Religion,  which 
then  fways  and  prevails,  and  governs  his  Heart  andHands  •,  this  is  the 
moft  excellent  fpiritual  Light,  and  thefe  ate  the  moft  diftinguifhing 
Difcoverics.  Religion  confifts  muck  in  holy  Af?"e6lion  ;  but  thofe 
Exercifes  of  AfFcftiori  which  are  moft  diftinguifhing  of  true  Religion, 
are  thefe  practical  Exercifes.  P>iendfhip  between  earthly  Friends 
confifts  much  in  Affectionj  but  yet  thofe  ftrono;  Exercifes  of  Affec- 
tion, that  actually  carry  them  through  Fire  and  Water  for  each  other, 
are  the  highcft  Evidences  of  true  Friendfhip. 

There  is  nothing  in  what  has  been  faid,  contrary  to  what  is  afTerted 
by  fomc  found  Divines  ;  when  they  fiiy,  l^hat  there  arc  no  fure  Evi- 
dences of  Grace,  but  the  Acts  of  Grace.  For  that  don't  hinder  but 
that  thefe  operative,  productive  Acts,  thofe  P^xercifes  of  Grace  that 
are  effectual  in  Practice,  may  be  the  higheft  Evidences,  above  all  o- 
ther  Kinds  of  Acts  of  Grace.  Nor  does  it  hinder  but  that,  whea 
there  are  many  of  thefe  Acfs  and  Exercifes,  following  one  another  in 
a  Courfe,  under  various  Trials,  of  every  Kind,  the  Evidence  ij  ftijl 
heighten'd  ;  as  one  A61  confirms  another.  A  Man  by  once  feeing 
his  Neighbour,  may  have  good  Evidence  of  his  Prcfence  :  But  by- 
feeing  him  from  Day  to  Day,  and  converfing  with  him  in  a  Courfe, 
in  various  Circumftances,  the  Evidence  is  eftablifhed.  The  Difci- 
ples,  when  they  firft  faw  Chrift,  after  his  Refurre6tion,  had  good  Evi- 
dence that  he  w:s  alive  :  But  by  converfmg  with  him  for  forty  Days, 
and  \\\i/hewhig  himfelfto  'em  alive^  by  many  infallible  Proofs^  they  had 
yet  higher  Evidenct.   * 

The 


*   *'  The  more  thefe  vifible  Exercifes  of  Grace  ^re  renewed,    the 

*'  more  certain  you  will  be.  The  more  frequently  thefeAftings 

.   *«  are  renewed,  the  more  abiding  and  confirmed  your  A/Turancc 

**  will 


336  ^^,ne  twelfth  Sign  Part  III. 

The  Witnefsor  Seal  of  the  Spirit  that  we  read  of,  doubtlefs  con- 
fifts  in  the  Effed  of  the  Spirit  of  God  in  the  Heart,  in  the  Implantati- 
on and  Exercifes  of  Grace  there,  and  fo  confifts  in  Experience.  And 
it  is  alfo  beyond  Doubt,  that  this  Seal  of  the  Spirit,  is  the  higheft 
Kind  of  Evidence  of  the  Saints  Adoption,  that  ever  they  obtain.  But 
in  thefc  Exercifes  of  Grace  in  Practice,  that  have  been  fpolcen  of, 
God  gives  Witncfs,  and  fets  to  his  Seal,  in  the  moft  confpicuous  emi- 
nent and  evident  Manner,  It  has  been  abundantly  found  to  be  true 
in  Ea6l,  by  the  Experience  of  the  chriftian  Church  ;  that  Chrift  com- 
monly gives,  by  his  Spirit,  the  greateft,  and  moft  joyful  Evidences  to 
his  Saints,  of  their  Sonlhip,  in  thofe  efFcdlual  Exercifes  of  Grace,  un- 
der Trials,  which  have  been  fpoken  of;  as  is  manifeft  in  the  fullAfTu- 
ranee,  and  unfpeakable  Joys  of  many  of  the  Martyrs.  Agrcable  to 
that,  I  Pet.  4.  14.  If  ye  are  reproached  for  the  Name  of  Chrij}^  happy 
are  ye  ;  for  the  Spirit  ofGiory^  and  of  God  refieth  upon  you.  And  that 
in  Rom.  5.  2,  3.  He  rejoice  in  hope  of  the  Glory  of  God^  and  glory  in 
Tribulations.  And  agreable  to  what  the  Apoftie  Faul  often  declares 
of  what  he  expcrienc'd  in  his  Trials.  And  when  the  Apoftie  Feter^ 
in  my  Text,  (peaks  of  the  Joy  unfpeakable^  and  full  of  Glory  ^  which 
the  Chriftians  to  whom  he  wrote,  experienced  ;  he  has  Rcfpeft  to 
what  they  found  under  Perfecution,  as  appears  by  the  Context. 
Chrift's  thus  manifefting  himfelf,  as  the  Friend  and  Saviour  of  his 
Saints,  cleaving  to  him  under  Trials,  fecms  to  have  been  reprefented 
of  old,  by  his  coming  and  manifefting  himfelf,  to  Shadrach^  Mejhach^ 
and  AbednegOy  in  the  Furnace.  And  when  the  Apoftie  fpeaks  of  the 
Witnefsof  the  Spirit,  in  Rom.  8.  15,  16,  17;  he  has  a  more  im- 
mediate Refpedlto  what  the  Chriftians  experienced,  in  their  Exercifes 
of  Love  to  God,  in  fuffering  Perfecution  ;  as  is  plain  by  the  Context. 


"  will  be.     A  Man  that  has  been  aflured  of  fuch  vifible  Exer- 

*'  cifes  of  Grace,  may  quickly  after  be  in  Doubt,  whether    he 

''  was  not  miftaken.     But  when   fuch   A6lings  arc  renewed  a- 

*'  gain  and  again,  he  grows  more  fettled  and  eftablifhed  about 

*<  his  good  Eftate.     If  a  Man  fee  a   Thing  once,  that  makes 

**  him  fure  :  But  if  afterwards  he  fear  he  was  deceived,   when 

**  he  comes  to  fee  it  again,  he  is  more  fure  he  was  not  miftaken. 

•*  If  a  Man  read  fuch  Paflages  in  a  Book,  he  is  fure  it  is    fo. 

•<  Some  Months  after,  fome  may  bear  liim  down,   that  he  was 

««  miftaken,  fo  as  to  make  him  queftion  it  himfplf:  But  when 

«*  he  looks,  and    reads  it   again,   he   is   abundantly  confirmed. 

*»  The  more  Men's  Grace  is  multiplied,  the  more  their   Peace 

'*  is  multiplied  ;   2   Pet.    i.    2.   Grace  and  Feace  be  multiplied un- 

"  to  youy  through  the   Knowledge  of  God  and  fefus    our   Lord" 
Stoddard^  Way  to  know  Sincerity  and  Hypocrify. 


Part  III.  oj^gracious  AffcBiom.  3-7 

He  is,  in  the  foregoing  Vcrfcs,  encouraging  the  chriftiah  Romam  un- 
der their  Suftcrings,  that  the*  their  Bodies  be  dead,  becaufc  of  Sin, 
yet  they  (liould  be  raifcd  to  Life  again.  But  it  is  more  efpecially 
plain  by  the  Verfe  immediately  following,  Vcr.  i8.  For  I  reckon 
that  the  Sufferings  of  this  prefent  Time^  are  not  luorthy  to  be  compared  with 
the  Glcry  that  Jhall  be  revealed  in  us.  So  the  Apoltle  has  evidently  Rc- 
rpcd  to  their  Perfecutions,  in  all  that  he  fays  to  the  End  of  the  Chap- 
ter, So  when  the  Apoltle  fpeaks  of  the  Earnej]  of  the  Spirit^  which 
God  had  given  to  him,  in  2  Cor.  5.  5  ;  the  Context  fhews  plainly 
that  he  has  Refpc6l  to  what  was  given  him  rn  his  great  Trials  and 
SiifFerings.  And  in  that  Promife  of  the  white  Stone^  and  new  Name,  to 
him  that  overc3?}irs^  Rev.  2  17  ;  'tis  evident  Chrilt  has  a  fpecial 
Refpe6l  to  a  Benefit  that  Chriftians  (hould  obtain,  by  overcoming,  in 
the  Trial  they  had,  in  that  Day  of  Perfecution.  This  appears  by 
Ver.  13,  and  many  ether  Pafl'-gcs  in  thisEpiftlc  to  the  feven  Churches 
of  Jfia. 

ObjeSf.  2.  Some  alfo  may  he  ready  to  obje6l  againfl  what  has  been 
faid  of  chriUi.^n  Prndice  i3eing  the  chief  Evidence  of  the  Truth  of 
Grace,  that  this  is  a  /-:^.7/Do6lrinc  ;  and  that  this  making  Pra6^icc  a 
Thing  of  fuch  greatlmportance  inReligion,  magnifics//V/(;,and  tends 
to  lead  Men  to  make  too  much  of  their  oiun  Doings^  to  the  Diminu- 
tion of  the  Glory  of  free  Grace,  and  does  not  feem  well  to  confift 
with  that  great  Gofpel  Doctrine  of  Jujlification  by  Faith  alone. 

But  this  Objection  is  altogether  without  Reafon.  Which  Way  is 
it  inconfiffcnt  with  the  Freenefs  of  God's  Grace,  that  holy  Praflice 
(hould  be  a  Sign  of  God's  Grace  ?  'Tis  our  Works  being  the  Price 
of  God's  Favour,  and  not  their  being  the  Sign  of  it,  that  is  the  Thing 
which  is  inconfiftent  with  theFreenefs  of  thatFavour.  Surely  theBeg- 
gar's  lookingr  on  the  Money  he  has  in  his  Hands,  as  a  Sign  of  the 
Kindncfs  of  him  who  gave  it  to  him,  is  in  no  Refpcil,  inconfiftent 
with  the  Freenefs  of  that  Kindnefs.  'Tis  his  having  Money  in  his 
Hand  as  the  Price  of  a  Benefit,  that  is  the  Thing  which  is  inconfiftent 
with  the  free  Kindnefs  of  the  Giver.  The  Notion  of  the  Freenefs  of 
the  Grace  of  God  to  Sinners,  as  that  is  revealed  and  taught  in  the 
Gofpel,  is  not  that  no  holy  and  amiable  Qiialifications  or  Adions  in 
us  fhall  be  a  Fruit,  and  fo  a  Sign  of  that  Grace  ;  but  that  it  is  not  the 
Worthinefs  or  Lovelinefs  of  anyQj^ialification  or  Action  of  ours  which 
recommends  us  ta  that  Grace  ;  that  Kindnefs  is  fhown  to  the  Unwor- 
thy and  Unlovely ;  that  there  is  great  Excellency  in  the  Benetit  bc- 
ftowed,  and  no  Excellency  in  the  Subject  as  the  Price  of  it  ;  that 
Goodnefs  goes  ferth  and  flows  out,  from  the  Fulnefs  of  God's  Na- 
ture, the  Fulnefs  of  the  Fountain  of  Good,  without  any  Amiablcncfs 
in  the  Objedl  to  draw  it.  And  this  is  the  Notion  of  Juftihcation 
without  Works  (  as  this  Do(Slrinc  is  taught  in  the  Scripture  )  that  it  is 

Z  n^t 


338  The  twelfth  Sign,  Part  111. 

not  the  Worthinefs  or  Lovelinefs  of  our  Works,  or  any  Thing  in  us, 
which  is  in  any  wife  accepted  with  God,  as  a  Balance  for  the  Guitt  of 
Sin,  or  a  Recommendation  of  Sinners  to  his  Acceptance  ao  Heirs  of 
Life.  Thus  we  are  juftified  only  by  the  Righteoufnefs  of  Chrift,  and 
not  by  our  Righteoufnefs.  And  when  Works  are  oppofed  to  Faith 
in  this  AfFair,  and  it  is  faid  that  wc  are  juftified  by  Faith  and  not  by 
Works  ;  thereby  is  meant,  that  it  is  not  the  Worthinefs  or  Amiable- 
nefs  of  our  Works,  or  any  Thing  in  us,  which  recommends  us  to  an 
Intereft  in  Chrift  and  his  Benefits ;  but  that  we  have  this  Intereft  only 
by  Faith,  or  by  our  Souls  receiving  Chrift,  or  adhering  to,  and  clofing 
with  him.  But  that  the  Worthinefs  or  Amiablenefs  of  nothing  in  us 
recommends  and  brings  us  to  an  Intereft  in  Chrifr,  is  no  Argument 
that  nothing  in  us  is  a  Sign  of  an  Intereft  in  Chrift. 

If  the  Doctrines  of  free  Grace,  and  Juftification  by  Faith  alone,  be 
jnconfiftent  with  the  Importance  of  holy  Practice  as  a  Sign  of  Grace  -j 
then  they  are  equally  inconfiftent  with  the  Importance  of  any  Thing 
whatfoever  in  us  as  a  Sign  of  Grace,  any  Holinef^,  or  any  Grace  that 
is  in  us,  or  any  of  our  Experiences  or  Religion  :  for  'tis  as  contrary 
to  the  Do£lrines  of  free  Grace  and  Juftification  by  Faith  alone,  that 
any  of  thefe  fliould  be  the  Righteoufnefs  which  we  are  juftified  by,  as 
that  holy  Pradice  fhould  be  fo.  '  Tis  with  holy  Works,  as  it  is  with 
holy  Qtialifications :  'Tis  inconfiftent  with  the  Freenefs  of  Gofpel 
Grace,  that  a  Title  to  Salvation  fhould  be  given  to  Men  for  the 
Lovelinefs  of  any  of  their  holyQualifications,  as  much  as  that  it  fhould 
he  given  for  the  Holinefs  of  their  Works.  It  is  inconfiftent  with  the 
Gofpel  Do6trine  of  free  Grace,  that  an  Intereft  in  Chrift  and  his  Be- 
nefits fho.uld  be  given  for  the  Lovelinefs  of  a  Man's  true  Holinefs,  for 
iht  A.miablenefs  of  his  renewed,  fandtified,  heavenly  Heart,  his  Love 
to  God,  and  being  like  God,  or  his  Experience  of  Joy  in  the  Holy 
Ghoft,  Self-emptinefs,  a  Spirit  to  exalt  Chrift  above  all,  and  to  give 
all  Glory  to  liim,  and  a  Heart  devoted  unto  him  :  I  fay,  it  is  incon- 
fiftent with  the  Gofpel  Do6trine  of  free  Grace,  that  a  Title  to  Chrift's 
Benefits  fhould  be  given  out  of  Regard  to  the  Lovelinefs  of  any  of 
thefe,  or  that  any  of  thefe  Ihould  be  our  Righteoufnefs  in  the  Affair 
of  Juftification.  And  yet  this  don't  hinder  the  Importance  of  thefe 
Things  as  Evidences  of  an  Intereft  in  Chrift.  Juft  fo  it  is  with  Re- 
fpc6l  to  holy  A6lions  and  Works.  To  make  light  of  Works,  be- 
caufe  we  bcn't  juftified  by  Works,  is  the  fame  Thing  in  EfFe6t,  as  to 
make  light  of  all  Religion,  all  Grace  and  Holinefs,  yea,  true  evange- 
lical Holinefs,  and  all  gracious  Experience  :  For  all  is  included,  when 
the  Scripture  fays,  we  are  not  juftified  by  Works  :  For  by  Works  in 
this  Cafe,  is  meant  all  our  own  Righteoufnefs,  Religion,  or  Holinefs, 
and  every  Thing  that  is  in  us^  all  the  Good  we  do,  and  all  the  Good 
which  we  are  confcious  of,  all  external  Ads,  and  all  internal  Acts  and 
Exercifes  of  Grace,  and  all  Experiences,  and  all  thofe  holy  and  hea- 
venly Things  wherein  the  Life  and  ffower,  and  the  very  JEflence  of 

Religion 


Part  III,  of  gracious  A/jcBiotis.  339 

Religion  do  confiit,  all  thofe  great  Things  which  Chrift  and  his  A- 
pofUes  mainly  infiftcd  on  in  their  Preachinj^,  and  endeavoured  to  pro- 
nu)te,  as  of  the  greatelt  Confcqucnce  in  the  Hearts  and  Lives  of  Men, 
and  all  good  Difpofitions,  Exercifes  and  Qualifications  of  every  Kind 
whatfocver ;  and  even  Faith  it  fclf,  confider'd  as  a  Part  of  our  Holi- 
ncfs.  For  we  arcjudified  by  none  of  thefcThinirs ;  And  if  we  were, 
wc  fliould,  in  a  Scripture  Senfc,  be  justified  by  Works.  And  there- 
fore if  it  ben't  legal,  and  contrary  to  the  evangelical  Doctrine  of 
Juftification  without  Works,  to  infift  on  any  of  thcfc,  as  of  great  Im- 
portance, as  Evidences  of  an  Intcrcflin  Chriit ;  then  no  more  is  it 
thus,  to  infift  on  the  Importance  of  holy  Practice.  It  would  be  legal 
to  fuppofe  that  holy  Practice  jultifies  by  bringing  us  to  aTitIc  toChnfPs 
Benefits,  as  the  Price  of  it,  or  as  recommending  to  it  by  its  Prcciouf- 
nefs  or  Excellence  ;  but  it  is  not  legal  to  fuppofe,  that  holy  Practice 
juftifies  the  Sincerity  of  a  Believer,  as  the  proper  Evidence  of  it.  The 
A^o\k\c  James  did  not  think  it  legal  to  fay,  that  Abraham  our  Father 
was  juj}ified  by  JVorks  in  this  Senfe.  The  Spirit  that  indited  the  Scrip- 
ture did  not  think  the  great  Importance  and  abfolutc  Neceflity  of  holy 
Practice,  in  this  Refpect,  to  be  inconfiftent  with  the  Freenefs  of 
Grace  ;  for  it  commonly  teaches  'em  both  together ;  as  in  Rev,  21. 
6,  7.  God  fays,  I  will  give  unto  him  that  is  AthirJ}^  of  the  Fountain  cf 
the  I  Voter  of  Life  freely '.  And  then  adds,  in  the  very  next  Words, 
He  that  over  Cometh  Jhall  inherit  all  Things.  As  tho*  behaving  well  in 
the  chriftian  Race  and  Warfare,  were  the  Condition  of  the  Promife. 
So  in  the  next  Chapter,  in  the  14th,  and  15th  Verfes,  Chrill  fays, 
Bleffedare  they  that  do  his  Commandments,  that  they  may  have  Right  to 
the  Tree  of  Life ^  and  enter  in  thro'  the  Gates,  into  the  City  :  And  then 
declares  in  the  15  th  Verfe,  how  they  that  are  of  a  wicked  Pradficejhali 
be  excluded  ;  and  yet  in  the  two  Verfes  next  following,  docs  with 
very  great  Solemnity,  give  forth  an  Invitation  to  all  to  come  and  take 
of  the  Water  of  Life  freely  ;  /  am  the  Root  and  the  Off-fpring  of  Da- 
vid ,  the  bright  and  Morning-  Star  :  And  the  Spirit  and  the  Bride  fay. 
Come,  and  let  him  that  hear eth  fay.  Come,  and  let  him  thai  is  AthirJ}^ 
Come,  and  whojoever  will,  let  him  coine.  and  take  of  the  IVater  of  Life 
freely.  So  Chap.  3.  20,  2r.  Behold  I  jl and  at  the  Door  and  knock :  If 
any  Man  hear  my  Voice,  and  open  the  Door,  I  will  come  in  to  him,  and 
fup  ivith  hi?n,  and  he  ivith  me  :  But  then  it  is  added  in  xhz  next 
Words,  To  him  that  overcometh,  zvill  I  grant  to  Jit  with  me  onmyThrone. 
And  in  that  great.  Invitation  of  Chrift,  Matih.  1 1 ,  latter  End,  Come 
unto  me,  all  ye  that  Labour  and  are  heavy  Laden,  and  I  lu ill  give  ycuReJi  ; 
Chrift  adds  in  the  next  Words,  Take  my  I'oke  upon  yen,  and  learn  of 
me,  for  I  am  meek  and  lowly  of  Heart,  and  ye  Jhall  fnd  Reji  unto  your 
Souls  :  For  my  I'oke  is  eafy,  and  my  Burden  is  light  :  As  tho'  taking 
theBurden  ofChri{t'sService,and  imitating  hisExample,werc  neceflary 
in  order  to  the  promis'd  Reft.     So  in  that  great  Invitation  to  Sinner.-; 

Z   2  t? 


340  The  twelfth  Sign  Part  III. 

to' accept  of  frecGrace,  Kai.55,  Ho^every  one  that  thirjleth  I  come  ye  to 
the  Waters  :  J^nd  he  that  hath  no  Money ^  come  ye^  buy  and  eat ;  yea^ 
come,  buy  IVine  and  Milk,  without  Money  and  without  Price  :  Even 
there,  in  the  Continuation  of  the  fame  Invitation,  the  Sinners  forfa- 
kini^  his  wicked  Practice  is  fpoken  of  as  neceffary  to  the  obtaining 
Me^cy  :  V'erfe  7,  Let  the  Wicked fsrfake  his  fVay,  and  the  unrighteous 
Man  his  Thoughts,  and  let  him  return  unto  the  Lord,  and  he  zvill  have 
Mercy  upon  him,  and  to  our  God,  and  he  ivill  abundantly  pardon.  So  the 
Riches  of  divine  Grace,  in  the  Juftification  of  Sinners,  is  fet  forth, 
with  the  Neceffity  of  holy  Practice,  Ifai.  i.  15,  ^c.  ff'ajh  ye,  make 
you  clean  ;  put  awny  the  Evil  of  your  Doings,  pom  before  mine  Eyes  : 
Ceafe  to  do  evil,  learn  to  do  ive'll ;  feek  Judgment,  relieve  the  Oppreffed, 
judge  the  Father  lefs,  plead  for  the  li  idozv  :  Come  now,  let  us  Reafon  to- 
gether, faith  the  Lord,  tho'  your  Sins  be  as  Scarlet,  they  Jhall be  as  ivhite 
as  Snow  ;  iho^  they  be  red  like  Crimfon,  they  ftjall  be  as  Wool.  And  in 
that  molt  folemn  Invitation  of  Wifdom,  Prov.  9,  after  it  is  repre- 
fented  what  great  Provifion  is  made,  and  how  that  all  Things  were 
ready,  the  Houfe  built,  the  Beafts  killed,  the  Wine  mingled,  and  the 
Table  furniflied,  and  the  Mcliengers  fent  forth  to  invite  the  Guefts  ; 
then  we  have  the  free  Invitation,  Ver.  4,  5,  6,  IVhofo  is  Simple,  la 
him  turn  in  hither  ;  as  for  him  that  wanteth  Under/landing,  (i.e.  has 
no  Righteoufnefs)  Jhe  faith  to  him.  Come,  eat  of  my  Bread,  and  drink 
cfthe  Wine  which  1  have  mingled '.  But  then  in  the  next  Breath  it 
follows,  Forfake  the  Foolifh,  and  live,  arid  go  in  the  May  of  Undcrfland- 
ing:  As  tho'  forfaking  Sin,  and  going  in  the  Way  of  Holinefs,  were 
neceflary  in  order  to  Life.  So  that  the  Freenefs  of  Grace,  and  the 
Neceffity  of  holy  Practice,  which  are  thus  from  Time  to  Time  join'd 
together  in  Scripture,  are  not  inconfiftent  one  with  another.  Nor 
does  it  at  all  diminifh  the  Honour  and  Importance  of  Faith,  that  the 
Exercifes  and  Effects  of  Faith  in  Practice,  fhould  be  efteem'd  thq 
chief  Signs  of  it ;  any  more  than  it  leflens  the  Importance  of  Life, 
that  Action  and  Motion  are  eflecmed  the  chief  Signs  of  that. 

So  that  in  what  has  been  faid  of  the  Importance  of  holy  Practice, 
as  the  main  Sign  of  Sincerity  ;  there  is  nothing  legal,  nothing  deroga- 
tory to  the  Freedom  and  Sovereignty  of  Gofpel  Grace,  nothing  in 
the  lealt  Clafhing  with  the  Gofpel  Doctrine  of  Juftification  by  Faith 
alone,  without  the  Works  of  the  Law,  nothing  in  the  leaft  tending 
to  lellen  the  Glory  of  the  Mediator,  and  our  Dependance  on  his 
Righteoufnefs,  nothing;  infringing  on  the  fpecial  Prerogatives  of  P'aith 
in  the  Aftair  of  our  Salvation,  nothing  in  any  wife  detrading  from 
the  Glory  of  God  and  his  Mercy,  or  exalting  Man,  or  diminifliing 
his  Dependance  and  Obligation.  So  that  if  any  are  againd  fuch  an 
Importance  of  holy  Practice  as  has  been  fpoken  of,  it  mult  be  only 
iiom  a  fenfclcfb  Avcrfion  to  thcLctters  and  Sound  of  the  WordWcrks ; 
when  there  is   no  P^cafon  in  the  World  to  be  given  for  it,  but  what 

may 


Part  III.         of  gracious  Jffedfions,  341 

may  be  giv'cn  with  equal  Force,  why  they  fhould  have  an  Averfion  to 
the  Words  Hohnefs,  Godlinefs,  Grace,  Religion,  Experience,  and 
even  Faith  it  fclf ;  For  to  make  a  Righteoufnefs  of  any  ofthcfe,  is  as 
legal,  and  as  inconfiflent  with  the  Way  of  the  new  Covenant,  as  to 
make  a  Righteoufnefs  of  holy  Pradlicc.   f 

*Tis  greatly  to  the  Hurt  of  Religion,  for  Perfons  to  make  light  of, 
and  infill  liulc  on,  thofe  Thines  which  the  Scripture  infift  moft  upon, 
as  o^  nioft  Importance  in  the  Eviaence  of  our  Intercft  in  Chiift ;  (un- 
der a  Notion  tiiat  to  lay  Weight  on  thefe  Things  is  legal,  and  an  old 
Covenant  Way)  and  fo  to  negleft  the  Exercifes,and  cfFcdual  Opera- 
tions of  Grace  in  PracSticc,  and  infift  almofl  wholly  on  Difcoveries, 
and  the  Method  and  Manner  of  the  immanent  Exercifes  of  Con- 
fcience  andGr.ice  in  Contemplation  ;  depending  on  anAbility  to  make 
nice  Dif^indions  in  thefe  Matters,  and  a  Faculty  of  accurate  Difccrn- 
ing  m  them,  from  Pliilofophy  or  Experience.  It  is  in  vain  to  fuck 
for  any  better,  or  any  further  Signs,  than  thofe  that  the  Scriptures 
have  mofl  exprcfly  mention'd,  and  moil:  frequently  infiftcd  on,  as 
Signs  of  Godlinefs.  They  who  pretend  to  a  greater  Accuracy  in  gi- 
ving Signs,  or  by  their  extraordinary  Experience,  or  Inlight  into  the 
Nature  of  Things,  to  give  more  diftinguifhingMarks, which  fhall  more 


t  *'  You  fay  you  know  Chrifr,  and  the  Love  and  Good-will  of 
*'  Chrift  towards  you,  and  that  he  is  the  Propitiation  for  your 
"  Sins.  How  do  you  know  this  ?  He  that  faith  I  know  him, 
**^  and  kecpeth  not  his  Commandments^  is  a  Liar^  i  John  2.  4. 
"  True,  might  fome  reply,  he  that  keeps  not  the  Commiands 
'•  of  Chrift,  hath  thereby  a  fure  Evidence  that  he  knows  him 
''•  -n'o't,  and  that  he  is  not  united  to  him  ;  but  is  this  any  Evi- 
'«  dence  that  we  do  know  him,  and  that  we  are  united  to  him/ 
^'  if  we  do  keep  his  Commandments  ?  Yes  verily,  faith  the  A- 
"  poftle.  Hereby  we  do  knciu  that  we  know  him,  if  we  keep  his 
"  Commandments.  And  again,  Ver.  5.  Hereby  knozv  we  that  we 
'*   arc  in  him.      What  can  be  mere  plain  ?   What  a  Vanitv  is  it 

"  to  fay,  that  this  is  running  upon  a  Covenant  of  Works  r 

«'  O  Beloved,  it  is  a  fad  Thing  to  hear  fuch  Queftions,  and  fuch 
<«  cold  Anfwcrs  alfo,  that  Sandification  pofiil)ly  mav  be  an  Evi- 
••'  dence.  M^.y  be  ?  Is  it  not  certain  ?  Aflurcdly  to  deny  if, 
'«  is  as  bad  as  (o  affirm  that  God's  own  Promifes  of  Favour  are 
««  not  fure  Evidences  thereof,  and  confeciuently  that  they  arc 
*'  Lies  and  Untruths. — Our  Saviour,  who  was  no  leg^al  Prea- 
"  cher,  pronounceth,  and  confequently  evidenceth  Bltflednefs, 
•<  by  eight  or  nine  Promifes,  exprefly  made  to  fuch  Perfons,  as 
«'  had  inherent  Graces,  Matth.  5.  3,  4,  6(C,"  Shepard's 
^ound  Believer,  p,  221,  222,  223, 

thoroughly 


342  The  twelfth  Sign  Part  III. 

thoroughly  fearch  out,  and  dete£t  the  Hypocrite  ;  are  but  fubcil  to 
darken  their  own  Minds,  and  the  Minds  of  others  j  their  Refinings, 
and  nice  Difcerning,  is  in  God's  Sight,  but  refined  Fooliftinefs,  and 
fagacious  Delufion.  Here  are  applicable  thole  Words  of  ^^«r,  Prov, 
30.  5,  6.  Every  IVcrd  of  God  U  pure  \  he  is  a  Shield  to  them  that  put 
their  Truji  in  him  :  /^dd  thou  not  unto  his  IVords^  Isjl  he  reprove  thee^and 
thou  be  found  a  Liar.  Our  VVifdom  and  Difcerning,  wiih  Regard  to 
theHcarts  of  Men, is  not  much  to  be  trufted.  We  can  fee  but  a  little 
Way  into  the  Nature  of  the  Soul,  and  the  Depths  of  Mans  Heart.  ■ 
TheWays  are  fo  many  whereby PerfonsAfte6lions  may  be  moved  with- 
out any  fupernatural  Influence,  the  natural  Springs  of  the  Affedlions 
are  fo  various  and  fo  fecret,  fo  many  Things  have  oftentimes  a  joint 
Influence  on  the  AfFedions,  the  Imagination,  (and  that  in  Ways  in- 
numerable and  unfearchable)  natural  Temper,  Education,  the  com- 
mon Influences  of  the  Spirit  of  God,  a  furprizing  Concourfe  of  affect- 
ing Circumftances,  an  extraordinary  Coincidence  of  Things  in  the 
Courfe  of  Men's  Thoughts,  together  with  the  fubtil  Management  of 
invifible  malicious  Spirits ;  that  no  Philofophy  or  Experience  v/ill  ever 
be  fuflicient  to  guide  us  fafely  thro'  this  Labyrinth  and  Maze,  with- 
out our  clofely  following  theClew  whichGod  has  given  us  in  his  Word. 
God  knows  his  own  Reafons  why  he  infifts  on  fome  Things,  and 
plainly  fets  them  forth  as  the  Things  that  we  fliould  try  our  felves  by, 
rather  than  others.  It  may  be  it  is  becaufe  he  knows  that  thefe 
Things  are  attended  with  lefs  Perplexity,  and  that  wc  are  lefs  liable 
to  be  deceived  by  them  than  others.  He  beft  knows  our  Nature  ; 
and  he  knows  the  Nature  and  Manner  of  his  own  Operations  ;  and 
he  beft  knows  the  Way  of  our  Safety  :  he  knows  what  Allowances 
to  make  for  different  States  of  his  Church,  and  different  Tempers  of 
particular  Perfons,  and  Varieties  in  theManner  of  his  ownOperations, 
how  far  Nature  may  refemble  Grace,  and  how  far  Nature  may  be 
mix'd  with  Grace,  what  Aflfedions  may  arife  from  Imagination,  and 
how  far  Imagination  may  be  mix'd  v^ith  fpiritual  Illumination.  And 
therefore  '\is  our  Wifc'om  not  to  take  his  Work  out  of  his  Hands  ; 
but  to  follow  him,  and  lay  the  Strefs  of  the  Judgment  of  our  felves 
there,  where  he  has  dire<^ed  us.  If  we  do  otherwife,  no  wonder  if 
we  are  bewildered,  confounded  and  fatally  deluded.  But  if  we  had 
got  into  the  Way  of  looking  chiefly  at  thofe  Things,  whichChrift  and 
his  Apoftles  and  Prophets  chiefly  infiftcd  on,  and  fo  in  judging  of  our 
felves  and  others,  chiefly  regarding  pradlical  Exercifes  and  Effects  of 
Grace,  not  negle<Sting  other  Things  ;  it  would  be  of  manifold  happy 
Confequence  ;  it  would  above  all  Things  tend  to  the  Convi6lion  of 
deluded  Hypocrites,  and  to  prevent  the  Delufion  of  thofe  whofe 
Hearts  were  never  brought  to  a  thorough  Compliance  with  the  ftrait 
and  narrow  Way  which  leads  to  Life  -,  it  would  tend  to  deliver  us 
from  innumerable  Perplexities,  arifxng  from  the  various  inconfiftent 

Schemes 


Part  III.  of  gracious  AffeBions.  343 

Schemes  there  arc  about  Methods  and  Steps  of  Experience  ;  it  would 
greatly  tend  to  prevent  Profeflbrs  ncglcdting  SiricSlnefs  of  Life,  and 
tend  to  promote  their  Engagedncfs  and  Earneftncfs  in  their  chriftian 
Walk  i  and  it  would  become  fafhionable  for  iMen  to  fliew  theirChrif- 
tianity,  more  by  an  amiable  difiinguifhed  Bchavjoui,  than  by  an  a- 
bundant  and  exccjflivc  declaring  their  Experiences  ;  and  we  IhouM 
get  into  the  Way  of  appearing  lively  in  Religion,  more  by  being  lively 
in  the  Service  of  God  and  our  Generation,  than  by  the  Livelinefsand 
Forwardnefs  of  our  Tongues,  and  making  a  Bufmefs  of  proclaiming 
on  the  HoufeTops,  with  our  Mouths,  the  holy  and  eminent A6^b  and 
Exercifes  of  our  own  Hearts ;  andChriftians  that  are  intimateFriends, 
would  tilk  together  of  their  Experiences  and  Comforts,  in  a  Manner 
better  becoming  chrilfian  Humility  and  Modefty,  and  more  to  each 
others  Profit  ;  theirTongues  not  running  before,  but  rather  going  be- 
hind their  H.inds  and  Eeet,  after  the  prudent  Example  of  the  blefled 
ApoHle,  2  Cor.  i2.  6  ;  and  many  Occafions  of  fpiritual  Pride  would 
be  cut  ofF  ;  and  fo  a  great  Door  fhut  againfl  the  Devil  ;  and  a  great 
many  of  the  main  ftumbling  Blocks  againft  experimental  and  power- 
ful Religion  would  be  removed  ;  and  Religion  would  be  declared 
and  manifeftcd  in  fuch  aWay,that  inftead  of  hardeningSpe£lators,  and 
exceedingly  promoting  Infidelity  andAtheifm,  would  above  allThings 
tend  to  convince  Men  that  there  is  a  Reality  in  Religion,  and  greatly 
awaken  them,  and  win  them,  by  convincing  their  Confciences  of  the 
Importance  and  Excellency  of  Religion.  Thus  the  Light  of  Profef- 
fors  would  fofhine  before  Men,  that  others  feeing  their  good  Works, 
would  glory  their  Father  which  is  in  Heaven. 


57\3Gfe5A®5fe5A®5AS5fe.  (5fe(5^  (Sj^^if^^fSfCS^f^^K^f^ 


ERRORS  to  Se  correBed. 


P  Age  5.  Line  9.  for  rigorous^  read  vigorous,  1.  22  blot  out  voluntarily, 
•*■  p.  9.  lalt  1.  but  one,  f.  never^  r.  ever.  p.  17.  L  5.  fr.  Bottom,  r. 
Difpenfations.  p.  18.  I.  13,  14.  r.  Exercije.  p.  21.  1.  6.  fr.  B.  f.  //;^ 
/for^  ofGod^  r.  the  Things  of  the  fVord  of  God.  p.  31.  1.  10  fr.  B.  r. 
fuperlative.  p.  35.  1.  22.  r.  Things  that  are.  p.  36.  1.  6.  fr.B.  r.  as  are 
fometimes.  p.  42.  1.  20.  r.  Goliath,  p.  44.  1.  22.  f.  wjwy,  r.  may.  p. 47. 
Jaft  1.  but  one,  r.  Page.  p.  48.  1.  22.  r.  cried  Jefus  up.  p.  57.  1.  17.  r. 
who  really,  p.  58.  i.  7.  r.  Terrors,  p.  65.  i.  26.  r.  ^/^rz/j;  Gc^.  p.  68. 
1.  II.  r.  contrived  ordering,  laft  1.  f.  ^?//,  r.  7ict.  p.  75.  1.  3.  t.  feeing  the 
Son.  p.  78.  I.  13.  f.  exercife^  r.  ^;^a^^.  p.  85.  I.  6.  fr.  B.  r.  Author,  p. 
86.  I.  16.  r.  Z-^/w^.  p.  94.  1.  10.  r.  Tejldment.  \.  30.  r.  Vertues.  p.ioo. 
1.  r  I.  fr.  B.  r.  Difpofition.  1.  3.  fr.  B.  f.  ^^z;^,  r.  gives.  1.  2.  fr.  B.  f. 
^t/V7i,  r.  /V.  p.  106.  1.  8.  fr.  B.  r.  capable  of.  p.  116.  I.  8.  fr.  B.  x.  you 
may.  p.  119.  1.  9.  fr.  B.  r.  previous  Kncivledge.  p.  121.  1.  22.  r.  the 
EffeSi.  p.  123.  1.  II.  fr.  B.  r.  Benefit,  p.  137.  1.  7.  fr.  B.  f.  indeed., 
r.  in.  p.  140.  1.  4,  5.  f.  7>i  //;^  true  Saint.,  r.  /?z  theLove  of  the  trueSaint. 
p.  146.  1.  12.  f.  z^^;',  r.  /.  p.  148.  ,1.  9.  fr.  B.  r.  ufed  concerning  God 
in  Scripture,  p.  151.  I.  i,  2.  r.  and  That  is  their  Holinefs,  p.  153.  r. 
Complacence,  p.  156.  I.  17.  h\ot  out  and.  p.  160.  1.  I.  r.  Nature,  p. 
170.  1.  25.  r.fpiritual.  p.  iq8.  1.  19.  r.  Afcenfion.  1.  22.  blot  o'dtof. 
p.  199.  1.  12.  fr.  B.  r.  exercifing.  p.  204.  1.  21.  r.  confounded,  p.  217. 
1.  II.  fr.  B.  blot  out  ( ).  p.  220.  1.  30.  blot  out  That.  p.  238. 1,  n. 
f.  <7J,  r.  is.  p.  239.  1.  13.  r.  laid  down.  p.  240.  1.  18,  19.  r.  judged, 
p.  243.  1.  15.  f.  and.,  X.  of.  p.  245.  1.  8.  fr.  B.  blot  out  he.  p.  247.  1. 
5.  r.  wrapped,  p.  255.  I.  ji.  r.  they  are  commonly,  p.  304.  laft  1.  but 
one,  r.  EPfS?.  p.  308.  1.  12  and  19.  r.  pra^ifmg.  p.  312.  1.  23.  r. 
Pra^ifers,  p.  317.  1.  i.  r.  Pra^ice.  p.  334.  1.  9.  fr.  B.  r.  ejfeSiual. 

The  Errors  in  the  Pointing  are  very  many  :  I  fhall  only  note  two 
or  three  that  do  efpecially  break  the  Senfe. 

p.  85.  1.  9.  fr.  B.  at  the  Word  them.,  the  Paragraph  is  ended  ; 
whereas  there  fhould  have  been  only  a  Comma,  p.  92.  1.  8.  after  the 
Word  Sin.,  is  a  full  Period,  where  fhould  have  been  only  a  Comma. 
So  p.  241 .  1.  f,  after  theWordC)5?r//?  is  a  full  Stop  inftead  of  aComma, 


5i?^i?^i9  ^^p$9^M%^  ^^§T^9^<f^§^  ^9-M^^^  ^i'^l 


'sj- 


€^€;#  €?##€?  #!?#•##  €p#€?#  ##^? 


A  TABLE  of  the  Contents 
of  the  foregoing  Treatife. 


A. 

^j  are,  Page  4 — 6.  Religion 
•^  -^  confiftsmuch  in  them  i — 4, 
7 — 24.  This  appears  from 
their  Nature  7,  8.  From  their  being 
very  much  theSpring  of  Mcn'sAdions 
8,  9.  FromFa*5l  and  Experience  9, 10. 
From  the  holy  Scriptures  10 — 13. 
FromReligion'sbeingfummarily  com- 
prehended in  Love  13 — 15.  From  In- 
llances  of  the  mod  eminent  Saints  in 
Scripture  i  5 — 18.  From  the  Example 
of  Chriil  18,  19.  From  the  Religion 
of  Heaven  1 9 — 2 1 .  From  the  Defign 
of  Ordinances  2 1 ,  22.  From  the  Na- 
ture of  Hardnefs  of  Heart  22 — 24 
Affedions  religious^  very  high  fome 
Times  from  Impreflions  on  the  Ima-f 
gination  57,  1 06, 1 1  o,  1 1 1 ,  1 1 2, 1 45, 
177.  Such  Means  to  be  defired  as 
tend  to  excite  them  27.  We  have 
Reafon  to  be  afhamed  that  we  have 
no  more  of  them  27 — 29.  Prejudices 
againft  them  24 — 26.  How  in  the 
Saints  in  Heaven  19,  20.  Falfe,  their 
pernicioas  Tendency  25,  26,  178 
'Tis  no  Sign  that  religious  Jffe8t- 
ovs  arc  gracious  or  otherwife,  that  they 
are  great  31,  Sec.  That  they  have 
great  bodily  Effe^ls  34,  Sec.  That 
they  caufe  Perfons  to  abound  in  reli- 
gious Talk  38,  Sec.  That  Perfons  did 
not  make  'cm  themfelves  40,  &:c. 
That  they  come  with  Textsof  Scrip- 
ture 44,  &:c.  That  there  is  an  Ap- 
pearance of  Love  in  them  4-,  Sec. 
Tiiatthey  come  in  a  certain  Order  52 
&c.  'That  they  difpofe  Perfons  to  a- 
bound  in  Duties  of  Worflap  63,  Arc. 
That  they  difpofe  Perfons  to  abound 


in  external  Praife  65,  Sec.  That  they 
make  Perfons  exceeding  confident  67 
&c.  That  they  beget  great  Charity 
in  others  ^         79»  ^f. 

JffcSiiom  gracious,  arife  from  a  fpi- 
ritual  Influence  92,  Sec.  Are  found- 
ed in  the  excellent  Nature  of  divine 
Things  as  they  are  in  themfelves  i  34 
^'C.  Primarily  founded  in  the  moral 
Excellency  of  divine  Things  I47,&c. 
Arife  from  fpiritual  Underftanding 
1 58,  SiC.  From  a  fpiritual  Convi6\ion 
of  the  Judgment  1 8 2,  &c.  Attended 
with  evangelical  Humiliation  199,  Set. 
Attended  with  a  Change  of  Nature 
226,  &c.  Attended  with  the  Lamb- 
like Dove-like  Temper  of  Chrill:  230 
Sec.  EfFeft  a  Chriftian-Tendemefs  of 
Spirit  242,  &:c.  In  a  beautiful  Sym- 
metry and  Proportion  249,  Sec.  At- 
tended with  fpiritualAppetite^c^Long- 
ings  261,  &c.  Have  their  Exercife 
and  Fruit  inChriitian  Practice  268  Arc. 

Jffciiicns  of  Hypocrites^  all  from 
Self-Love  146.  Difproportionate  and 
monftrous  249,  Sec.  Unliable  256 — 
258.  FlowmoftbeforeCompany  25S 
— 261.  Why  fometimesfo  high  57, 
145.     Leave  Men  dead  230 

Appetites^  fee  Longings. 

Application  partinilar,  of  Promifcs, 
what  is,  and  what  is  not  fpiritual 

I  18,     I  IQ 

AJfurance,  is  ordinarily  attainable 
67 — 69.  A  true  one  not  enjoyed  in 
corrupt  Frames  73,  -4,  77 — -9.  89 
— 91.  Can't  be  maintain'd  only  on 
old  Experiences  77,  78.  Not  defin- 
able in  ill  Frames  78,  79,  89.  How 
to  be  obtain'd  90,  9 1 .  Cjoes  not  be- 
fore a  Faith  of  Dcpcndance  115,116 

A 


A  TABLE 


A  (rue  one,  its  Concomitants       249 
Attai7imevts  in  Religion,  the  higher 

not  without  the  lower  254 

Attributes   of    God,    natural    and 

moral,  how  diftinguifhed  148 

Anjuak(}ungs,  fee  ConviBims. 
B. 

BACKSLIDING,  what  Kinds  of 
it  are  Evidences  of  Ilypocrify 
274—277. 

Beluf  of  the  Truth  of  divine 
Things.  S€eCon^'i<^!o/K  From  Edu- 
cation only,  vain  185.  From  Hillory 
^d  ancient  Monuments  only,  infuffi- 
cient  192,  293.  What  may  arife 
from  Impreffions  on  the  Imagination 
197,  198,  What  may  arife  from  a 
falfe  Hope  199 

B(7ic^Dlnice,  the  Chara(ner  of  all 
true  Chriftians  239,  24a 

Bodily  Epas  through  the  Affedi- 
ons  of  the  Soul  5,  6,  34.  No  Sign 
to  dillinguifh  Affections  34,  &c. 

Boldmfs  for  Chrift,  true  and  coun- 
terfeit 235 — 237.  Holy,  in  Prayer, 
afalfeNotionofitcorredled246 — 248 
C. 

CALL  of  Chrift  inward,  a  falfe 
Nction  of  it  refuted   115 — 117 

Change  of  Nature,  attends  gracious 
AfFeftions  226 — 230 

Children,  fee  Little. 

Chrijiian  Spirit  wherein  It  efpe- 
cially  confifts  231,  232 

Clear  Work  of  Grace,  what  is,  and 
what  is  not  juftly  fo  called        62,  63 

Common  Illumination,  how  it  differs 
from  fpiritualUnderftandingi67,- 169 

Communion  with   God,    what   the 

Phrafe  imports  97.     A    falfe  Notion 

of  it  as  tho'  carried  on  by   Impulfcs 

117,    139 

Confd  nee,  ftrong,  no  Sign  to  diftin- 
guiQi  Aliedions  67,  &c.  Why  fo 
great  in  Hypocrites  71,72.  Falfe, 
its  Boifteroufnefs  and  Violence  70,  7 1 , 
73.  Often  arifes  from  Impulfes  and 
fuppofed  Revelations  72,  73.  117. 
Is  malntain'd  in  Hypocrites  in  wick- 
ed Frames  and  Ways  73>  74 

Cfl^vf^y^flw,  wliy  ^^Icd  a  l?eing  born 


again,  created  anew,  raifed  from  the 
dead,  &c.  99,  100,  166.  How  often 
renewed  229,   230 

Con^iBions,  preceed  Comfort  52 
— 56.  Some  are  counterfeit  and  only 

from  Imagination  56 58.     And 

Terrors  not  the  fame  56,  57.  No 
certain  Sign  of  Converfion  60.  In- 
creafed  by  Grace  71,  72,  248.  Hrnv 
from  the  Spirit  of  God  10 1.  Why 
when  great  feem  fmall  220,  221 

Cai-viclion  fpiritual  of  Truth,  what 
it  is  186 — 196.  Attends  gracious 
AiFedions  182 — 199.  Its  Counter- 
feits 184,  197 — 199 

Corruption  more  than  Grace  in  the 
beft  Saints  2 1 3 

D. 

DEVIL,  his  Subtilty  in,  mingling 
his  Works  with  God's  25 

Difficulties  of  Religion  the  proper 
Trials  of  Sincerity  i,  274,  312 — 
—318. 

Difcerning  certainly  the  State  of 
others,  none  have  fuch  a  Gift  80,  &c. 
342. 

Difco<veries,  of  God's  Glory,  when 
true,  begin  with  a  Senfe  of  the  Beau- 
ty of  his  moral  Perfedion  150.  \n 
what  Refpeds  natural  Men  may  have 
great  Difcoveries  of  God  155 — 157. 
How  common  Difcoveries  of  God 
may  excite  Joy  and  Praife  157.  True> 
reveal  the  Corruption  of  the  Heart 
212,  215.  Falfe,  hide  Corruption  72^ 
2 1 4.  Spiritual,  all  transforming  226, 
229.  And  Illuminations,  the  illCon- 
fequence  of  judging  chiefly  by  them 
of  others  State  241 

Divine,  how  gracious  Qualities  are 
fo  97,  98 

Di'vine  Nature^  how  Saints  are  Par- 
takers.of  it  96 — 98 

Doubting  of  Saints  concerning  their 
State,  what  are  often  the  Caufes  of  it 
71,  72.  Not  the  fame  with  the  Sin 
of  Unbelief  77.  Profitable  in  ill 
Frames  7^y79- 

Duties  of  Worfliip,  no  Sign  to  dif- 

tinguifli  AiFeaions  63  &c. 

EARNEST 


E 


of  the    CON 

E. 

ARREST  of  the  Sjiiit,  what  it 
is  130,  131 

Earm-Jhirfs  in  Religion  nLCe/Tary  to 
Salvation  271,  272 

E)7thnf:uftny  wherein  it  confiils  in 
allitsVarielicsof  Operation  1 76 — i  S  i 

Error  may  be  the  Occafion  of  a 
gracious  Excrcilc  ZG 

E-iiiiencc  cf  the  Truth  of  the  Gofpcl, 
internal,  what  187 — 196.  External, 
its  Ufc  195.  That  which  is  tlic 
Ground  of  a  faving  Belief  is  more 
than  a  meer  Probability  193 — 195. 
And  is  as  it  were  intuitive  188 — 192 
And  is  chiefly  internal  1 8  7 —  1 96 

Excellency  of  divine  Things  as  in 
themfelves,  the  firft  Ground  of  gra- 
cious AtFedions  139 — 146 

Excrcifcs  of  Grace,  immanent  and 
pradical  "  306 — 309 

Experience  Chriftian,  not  properly 
diftinguifhed  from  Pradlice  3  3  2 — 3  3  5 
How  the  bell  Evidence  of  a  good 
Eftate,/^/V. 

Experimental  Religion, {^inixxdWrdiC- 
tice  moll  properly  fo  called  334,  335 

ExtremeSy  how  the  Devil  drives  to 
them  25 

F. 

FJTTH,  is  never  without  fpiritual 
Light  and  Sight  74 — 76.  And 
SioU,  how  they  differ  74.  Is  not  a 
believing  our  State  to  be  good  76,  77. 
Is  not  a  believing  the  Promifes  are 
made  to  us  in  particular  115.  Falfe, 
makes  Chrift  theMinifter  of  Sin  243 
244 

Fear  of  God^  the  Temper  of  true 
Chriflians  246 — 248.  Attends  a  true 
Chriftian  Hope  248—250 

FearSernjilcy  and  Love,  one  decays 
as  the  other  prevails  78,79,  132,  133 

Feelings  inward-  40 — 44 

Feeling  others  talk  of  their  Expe- 
riences, no  certain  Sign  of  their  G  race 

82,83 

Firjl  Work,  many  Hypocrites  live 
upon  it  and  indulge  their  Sloth  264 
—267 


TENTS. 

Forgi\ii:g  S/irif,  the  Spirit  of  all 
true  Chrlftiaiis  238,  239 

FortitiJe  Chriftian,  the  NaLurc  of 
it  235—238 

Frc.mcs^  living  upon  ihcm  75 

Fruit,  ii  ii)at  by  which  chicly  we 
muft  judge  of  others  83 — 85.  Sec 
Vraciuc. 

G. 

GOOD,  Sec  moral 
Grace,  counterfeit,  its  great  Rc- 
femblance  of  true  81,  82.  Saving, 
differs  from  common  in  Nature  and 
Kind  98,  99.  In  what  Refpcc^s  it 
does  fo  102.  103.  True,  the  Nature 
of  it  to  think  it  felf  comparatively 
fmall  211 — 218.  Lefs  than  Corrup- 
tion in  thebeft  213.  How  an  abiding 
Principle  of  Nature  22S,  229 

Graces  all  have  their  Counterfeits. 
47—52.   81—84 
Gratitude y  fometimes  meerly  from 
natural  Principles  1 3 7 — 140.     Gra- 
cious, how  it  differs  from    common 
140 — 142 
H. 

HARDNESS  of  Heart,  Irreligi- 
on  confifts  much  in  it  22 — 24. 
An  EfFea  of  falfe  Affeaions  242,  &:c. 

Holirufs,  the  immediate  Objefl  of 
a  fpiritual  Senfe  and  Appetite  152, 
153.  The  primary  objedive  Ground 
of  gracious  AfFedions  147 — 158. 
The  Beauty  of  all  intelligent  Beings 
149,  150.  7'he  Beauty  of  all  natu- 
ral Perfedions  150.  The  Beauty  of 
all  divine  Things  i  50, 151.  Oi  God, 
in  Scripture  comprehends  all  his  mo- 
ral Perfcdions  1 48 —  i  50 

Hope  true,  aflaultcd  by  Satan  7  1,72 
Difcovers  Corruption  72.  Increafes 
Convidion  of  Sin  71,  248.  Has 
greater  Influence  to  make  the  Con- 
science tender  than  Pear  of  Hell  245 
Attended  with  godly  Fear  250.  Pre- 
vails and  decays  with  Love      78,  79 

Hope  of  IljpocrittSjiior.  alfauked  by 
Satan  71,  72.  Hides  the  Corruption 
of  the  Heart,  and  puts  an  End  to 
Convidlions  71,  72.     Not  fliaken  by 

tJicir 


A  TABLE 


their  WickeJnefs  73,  74, Emboldens 
them  in  Sin  242 — 245.  Often  from 
Impulfes  72*  73 

Hii7mliatio7i  l^gnl,  ufually  precedes 
the  firft  Comfort  53— 56.  Its  Na- 
ture, and  how  it  differs  from  Evan- 
geiical  199.  There  are  Counterfeits 
ofitjS,  59.  Why  Perfons  under 
this  Work  feldorn  know  it  in  the 
Time  of  it  220,  221 

Hi'7nUiatton  Ei'avgelical  (fee  Hu- 
mility) what  it  is,  and  how  it  differs 
from  legal  199,  200.  Attends  all 
gracious  Affedions  199 — 226.  The 
moft  difiicult  Part  of  Self-denial  202, 
203.  Hypocrites  make  great  Pre- 
tences to  it,  but  make  an  awkward 
I^hew  of  it  204,  205 

Huutilzty,  (fee  Humiliation)  The 
Notes  c^  it  20& — 226.  DifpofesPer- 
fons  to  think  their  Grace  fmall  207 
—  21!^.  Efpecially  difpofes  Perfons 
to  think  their  Humility  fmall  218 — 
222.  A  humble  Behaviour  dekribed 
221 — 226. 

Hypocrites,  their  great  Refemblance 
of  true  Saints  49 — 52.  58 — 63.  81 
— 83.  Often  very  forward  and  po- 
ntive  in  determining  others  State  84. 
Of  two  Sorts,  by  fome  called  legal 
and  evangelical  72.  Why  they  talk 
much  about  themfelVes  and  their 
Experiences  145,  146.  Their  Reli- 
gion difproportionate  and  monftrous, 
249,  &c.  Their  Inftability  256 — 258 
Deficient  as  to  fecret  Religion  258 — 
261.  Their  Earnellnefs  in  fceking 
Chrift  and  Grace  abates  after  their 
fuppofed  Converfion  264 — 267 

IMJGJNATION,  what  it  is    104, 
105.     By    this   only   Satan   has 
Accefs  to  the  Soul  178 — 181 

ImprtJJiom  on  the  Imagination^  what 
they  are  104,  105.  They  are  no- 
thing fpiritual  104 — 108.  Notabove 
the  i'owcr  of  Satan  109,  no.  Often 
jniftakcn  for  fpiritual  Difcoveries  and 
why  105,  106.  Sometimes  attend 
fpiritual  Experiences  no.  Often 
ttAVifc  great  Affeflions  1 10-— 1 1 2. 145, 


177.  Caufe  Counterfeit  Conviflions 
of  Sin  56 — 58,  Affections  founded 
on  them  not  gracious  1 10 — 1 12,  159 
160.  There  is  nothing  of  the  Nature 
of  fpiritual  Light  in  them  159,  160. 
All  Kinds  of  Enthufiafm  confift  in 
them  176 — 179.  By  thefe  mainly 
the  Devil  confounds  happy  Revivals 
of  Religion  178.  What  Perfwafion, 
of  the  Truth  may  arife  from  them 
197,  198 
Impulfes,  or  fec7ni7ig  Re'velations,  no 
fpiritual  Effedls  120 — 122,  169 — 171 
Often  feem  to  reveal  Things  thai 
Perfons  are  moft  fondly  defirous  of 
72,  73.  The  Ground  of  the  Hope 
of  many  Hypocrites  72,  73,  115 — 
118.  123 — 134.    Occafion  high  and 


tumultuous  Affedions  i 


I7j  122,1333 


145,  177.  They  that  follow  them, 
though  coining  with  Texts  of  Scrip- 
ture, add  to  the  Word  of  God  1 1 9, 
1 20.  With  Texts  of  Scripture,  no 
more  fpiritual  than  others  122,  171* 
Affeftions  founded  on  them  not  gra- 
cious 122 

In  dive  Hi  ng  of  the  Spirit       95 — 97 

jfoy  of  the  Hypocrite,  in  Himfelf 
and  how  143 — 146.  Without  Re- 
verence 250.  Without  mourning  for 
Sin  250 — 252 

Joy  of  a  Sai7it,  r\ot  primarily  foun- 
ded in  an  Apprehenfion  of  God's 
Love  to  him  143.  Attended  with 
godly  Fear  250.  Attended  with 
godly  Sorrow  250 — 252 

Judging  pofitivxly  of  others  State, 

the  bell  of  Men    infufficient   for   it 

80  Sec.  342 

Jujlif  cation  by  Faith  alone,  what 
Ufe  of  Works  is,  and  what  is  not  in- 
confiftent with  it  337 — 341 

K. 

KNQWLEDGE,{tG  Underfanding. 
Knops  and  Flowers  in  the  Gol- 
den Candleftick  285,  286 
L. 

LAMB -like  Dovellke  Spirit  attends 
gracious  Affeftions    230 — 234, 
Law,  a  Work  of  it  precedes  Com- 
fort 52 — 56 

Leading 


»/    the    CONTENTS. 


Leading  of  the  Spirit,  the  Nature 
of  it  170 — 176 

Legnl  Do<flrine,  a  wrong  Notion 
of  it  correfled  337 — 341 

Legal  Spirit,  fome  that  exclaim 
mod  againll  it  are  the  mofl  guilty  of 
it  205 — 207.  What  it  is  203.  A 
fubtil  Thing,  //vV/. 

Little  Childreyiy  in  what  Refpecls 
the  Saints  are  as  fuch  210,  225,  234, 
235,  245,  246,  251. 

Lively  Chrijiians,  what  are  the 
proper  Evidences  of  fuch  343 

Lii'jng  hy  Faith ^vot  hy  Sight  74 — 79 

Linking  on  Rxpericncrs  and  Framrs^ 
ar.d  7iot  071  Chriji,  a  falfe  and  mifchie- 
vous  Notion  of  it  74 — 79.  When 
Perfons  may  truly  be  faid  to  do  fo 
79,  144,  145,205,  206. 

Z^;/^/;/g-j  religious,  ftrangely  difpro- 
portionate  in  Hypocrites  255.  Af- 
fedions  of  Hypocrites  extinguilh  them 
264.  In  Saints  are  higher  as  their 
Attainments  are  higher  26i,&c.  Gra- 
cious, how  diftinguiftied  267 

Lcve,  the  Sum  of  all  Religion  i  3 
— 15.  How  all  other  religious  Af- 
fedions  flow  from  it  14,.  15,  50 — 52. 
Is  the  Spirit  of  Adoption  78,  132. 
Appearances  of  it  without  Grace  47, 
48.  All  is  not  from  Self- Love  i  34, 
135,  And  Fear  call  out  one  another 
78,  79,  132,  133.  Drawn  out  to 
another  as  a  Saint,,  no  certain  Sign 
he  is  fo  85— —87 

Lonje  to  God,  true,  not  originally 
from  Self-Love  134 — 146.  How 
natural  Men  have  iome  kind  of  it 
i^y — 140.  In  the  Saints,  not  firft 
founded  on  a  Perfwafion   that  God 

lovesthefti  138 — 140.  142 144. 

True,  is  primarily  for  God's  Holinefs 
147 — 158.  Attended  with  Love  to 
Men  252.  Is  more  powerful  to  pro- 
mote earneft  feeking  of  God  and 
Grace  than  legal  Fear  265,  266 

Lonje  to  Men,  the  Temper  of  all 
true  Chriftians  239,  240.  Attends 
Love  to  God  252.  In  Hypocrites 
partial  and  confined  252,  253.  True, 
is  tp  both  Soul  and  Body     Z5$,  254 


M. 

M^7£573'andGreatri€fs  of  God, 
there  may  be  a  great  Sight  of 
it  and  nothing  fpiritual       155 — 157 
Mecknefs,   the   Temper   of  every 
Chriftian  230 — 242 

Mtlancholick  Perfons,  why  remark- 
ably fubjeft  to  Satanick    Suggeflions 

180 
Mncy,    the   Temper  of  all   true 
Chriflians    240,    241.     Graciou?,  is 
cxcrcifcd    both    to   Men's  Souls  and 
Ijodies  2^3,  254 

Mtthod  of  Experirncfs  y(cc  Order 
Mocking  or  Cody  how    H)'pocrites 
are  guilty  o\  it  312 

Moral  Good  and  Evil,  how  dillin- 
guilhed  from  natural  147,  148.    Ex- 
cellency, fee  Holinefs 
N. 

NATURAL,  fee  Temper 
"Natural  and  moral  Pcrfedions 
of  God,  how  diftinguifh'd   147,  148 


"Natural  Good  and  E' 


all  that  is 


feen  in  common  Illuminations  and 
Convidions  167 169,  197 

Natural  Men,  who  are  fo  called  in 
Scripture  92,  93.  How  they  may 
experience  that  which  is  new  and 
furprizing  103.  How  they  may  love 
Vertue  and  hate  Vice  168,  169 

Natural  P erf e^ ions  of  God,  there 
may  be  a  great  Sight  of  them  with- 
out Grace  155 157.     Saints  fee 

them  in  abetter  Manner  than  natural 
Men  I  58.  A  Sight  of  them  caufes 
legal  Humiliation  199,200 

OBEDIENCE  of  the  Saint?,  uni- 
verfal  268 272,  279.     Of^ 

Hypocrites,  not  univerfal  and  perfe- 

vering  287 29-2.     See  PraStice. 

Order  of  Exferiencts,  no  Sign  that 
diftinguifties  them  52,  &c.  Want  of 
fcnfiblc  Diftindnel's  in  it  no  certain 
Sign  that  Perfons  are  not  converted 

6 1 63,  30Q 302 

P. 

PERSEVERANCE     in    Chriflian 
Pradice,  in   all  true  Saints  273 
■I    277^   279.      Xl\  natural  Men 

fait 


A    TABLE 


fail  of       280,  281,  287 

Pharaohy   his  Behaviour  like 
of  Hypocrites  290 


■292 
that 
29] 


Po<verty  of  Spirity  the  Nature  of  it 
223,  224 
Ponjoer  of    Godlinefs,    wherein   it 
appears  7,  8,  278 

Pratiice,  is  that  chiefly  by  which 
we  mull  judge  of  others  84,  85 

Pradice  Chrtfiian,  the  Nature  of  it 
268 277,  303.  A  Sign  of  gra- 
cious Affeftions  268,  &c.  Confifts 
not  only  in  Negatives  271,  272.  The 
Work  a  Chriftian  is  devoted  to  272, 

273.  Saints  perfevere  in  it  273 

277,  279.     Clofely  connedted  with 

Grace  283 286.    Found  only  in 

true  Saints  287 291.    The  chief 

Sign  of  Grace  to  others   83 87, 

292 304.     Arguments  to  prove 

it  the  chief  Sign  of  Grace  to   others 

292 296.  How  it  is  to  be  taken 

as  the  chief  Sign  of  Grace  to  others 

297 304.     How  far  it  may   be 

vifible  to  others  302 304,     Can 

be  no  infallible  Sign  of  Grace  to  o- 
thers  304.  Afure  Evidence  of  Grace 
to  Men's  own  Confciences  304,  305. 

In  what  Senfe  it  is  fo  305 309, 

326.  The  chief  Evidence  of  Grace 
to  the Confeience  309 -332.  Ex- 
ternal   and    internal     306 309. 

Grace  made  perfed  in  it  318,  319, 
328,  329.  An  Evidence  of  Grace 
chiefly  inflfted  on  in  Scripture  3 1 9 — 
321.  Spoken  of  as  the  greatefl:  Evi- 
dence inScripture  321 —324.  Tlifc 

chief  Evidence  made  Ufe  of  at  the 
Dayof  Judgment  324 — ■ — 326.  The 
chief  Sign  ofeachparticularGrace  327 
---3 3 2. The  bed  Evidence  <^i  theDc- 
gree  of  Grace  332.  How  Chriftian- 
Experience  does  efpecially  confift  in  it 
3 32--- 3 37,  The  great  Confequeiice 
of  infilling  much  upon  it  as  a  Sign 
of  Grace  341 — 343.  See  Works. 
Obedience. 

Praijing  God  with  the  Mouth  be- 
ing much  in  it  no  Sign  to  diftinguilh 
Affedions  6(j,  &c. 

-Prf«f^>/^  pathetical,  profitable  27 
Pride  fpirituaU  how  hard  to  be 


mortified  idZ'^i^i^^^iOi^.  The  fame 
with  a  legal  Spirit  203.  Commonly 
attended  with  a  great  Conceit  of,  and 
Pretenfions  to    Humility    and    Self- 

emptinefs  207,  218 222.     How 

fecretandfubtil  207,223.Howit  may 

be  difcover'd  207, 222.    Makes 

Perfons  apt  to  think  highly  of  their 
Attainments  in  Religion  207 — 210, 
214.  Many  Hypocrites  take  it  up 
in  Exchange  for  Profanenefs  and 
Senfuality  203,  227 
Principles  fpiritual  and  natural,  what 
intended  thereby  100 
ProfeJJlon  of  Chrijlianity,  what  be- 
longs to  it  298 300.     How  far 

to  be  made  tjfc  of  in  our  judging  of 
others  Goodnefs  297,298,301,302 
Prcfejfors  bright, often  come  to  no- 
thing 8 1 
Promifes,  the  Manner  of  their  com- 
ing to  the  Mind,  not  the  Ground  of 
true  Faith  115.  Abfolute,  made  to 
a  particular  Perfon  not  the  Ground 
of  the  firll  Aa  of  Faith  115.  How 
fpoken  to  particular  Saints            1 1 8 

QUINTESSENCE    of  fpiritual 
Aff'eaions  entirely  diverfe  from 
aji  mat  natural  Men  can  conceive  of 
102,  103 


R. 

RELATION  of  Experiences,  no 
certain   Manifeflation    of  ano- 
ther's State  79,  kc.    293  296, 

504.     How  far  requiflte  in  order  to 

others  Charity  30O 302 

'  ReIigio?ii2i\{tf  its  bad  Confcquences 
25,  26,    178 
Renfclations y  fee  Impulfts 
Reverence i  fee  Fear 
S. 

SANCTIFICATION  progrv&ffive, 
how  a  continued  Work  of  Coh- 
verfion  229,  230 

Satisfying  Nature  of  fpiritual  En- 
joyments explain 'd  263 
Scripture,  doh't  reveal  toparticiili 
Petfons  their  good  Eftate,  except  hf 
Confequence  76,  119,  160.  A  con- 
fufed  Notion  about  its  fpiritual  Mean- 
ing 


•/   the    CONTENTS. 


jng  confuted  169,  170.  Howftrid- 
]y  to  be  regarded  as  our  Rule  with 
Refpect  to  Signs  of  Grace  321,  341, 
342.      Sec  Word  of  God. 

Seal  of  the  Spirit,  what  it  is  125, 
J  26.      See  Witnefs. 

Secret  Religion,  the  Delight  of  all 
true  Saints  258— -. —  261 

Seeking  and  driving  afier  Chrill:  and 
Grace  abates  in  Hypocrites  after  fup- 
pofed  Converfion,  butincreafes  ^fter 
true  Converfion         265 —267 

Self-denial,  wherein  it  confifts  202, 
203.  Sincere  Godlinefs  very  much 
confifls  in  it  282 

Self  Examination,  not  the  chief 
Means  of  Afiurance  90,  91 

Self-Lo've,  not  the  Foundation  of  all 
other  Love  134,  135.  Not  the  firft 
Ground   of  gracious  Affections    134 

— ^ 146.     The    Way  in  which    it 

may  be  the  Ground  of  a  Sort  of  Love 
to  God  134,  135,  137 — 140.  How 
it  may  have  a  Hand  in  true  Love  to 

God    140,  142.    How  it 

may  have  a  hand  in  the  Joy  of  true 
Saints  143,    144 

Senfe  a  ncwo  fpiritruil  one,\x\.  the 
regenerate 99,  100,  162.  The  Beau- 
ty of  Holinefs  its  immediate   Object 

Senfe  of  Heart,  how  it  dificrs  from 
fpeculative  Knowledge         163,  164 

Shibboleth,  what  is  the  true  one  to 
diiiinguifh    Saints    from    Hypocrites 

84,  85 

Signs  of  Grace,  what  is  and  what 
is  not  to  be  expected  from  them  88, 
&c.  None  will  fatisfy  Saints  that 
are  low  in. Grace,  and  in    ill  Frames 

77 79.89 9» 

Sin,  its  infinite  Evil  213 
Scrrciv  for  Sin,  attends  the  Com- 
forts of  true  Saints    ,  250 252 

When  true  is  chiefly  for  Men's  own 
Sins  254 

Spirit  and  Temper  Perfoni  are  of  we 
fhould  judge  more  by  it  of  the  State 
Perfons  are  in  than  by  Illuminations 
and  Difcoveries  24 1 

Spirit   of    Bondage  and    Adoption, 


what  they  are  78,  132.     How  thty 
call  out  one  another  78,  79,  i  32, 1 33 

Spirit  of  God,  bow  it  influences  the 

Minds  of  natural  Men  95 97, 

100,  Id,  !68.     Is  the  Sum  of  the 

Inheritance  Chrift  has  purchafcd  \  30, 

:   .'        •  *  131 

Spiritual,  what  the  ordinary  Mean- 
ing of  theKpithet  in  Scripture  92,40. 
How  the  Saints  and  their  peculiar 
Qualities  are  fo  called  92 — 98 

Spiritual  Meaning,  fee  Scripture 

Spiritual,  fupematdral  and  divine 
Influences  diflinguifh  gracious  Affec- 
tions 92,  4c. 

Spiritual  Pride,  fee   Pride 

supernatural,  how  gracious  Quali- 
ties are  fo  99 

Symmetry  and  Proportion  in  graci- 
ous Affections  249,  &c. 

T. 
•^  I  ^ALK,  much  and  eamefl,  no 
X  Sign  to  diftinguifh  Affections 
38,  (Sec.  Of  Experiences,  there  is  an 
Exeefs  in  it  39,  40,  343.  Of  Hy- 
pocrites, why  fo  much  about  them- 
felves    and    their    own    Experiences 

145'  H^ 

Tafe  of  the  Mind,  fpiritual,  its  im- 
mediate Object  is  the  Beauty  of  Ho- 
linefs 152,  153.  Of  Actions  172 — 
176.     Natural,  what  it  is    173,174 

Tafing  the  Love  of  Chrift,  what 
is  falily  fo  called  105,  117,  123,  176 

Temper    natural,     the     Effect    of 

Grace  with  Refpect  to  it,  and  what 

Allowances  muft  be  made  for  it  228, 

241,  242,  332 

Tendetne/s  of  Heart,  how  much  true 
Religion  confifts  in  it  23,  24.  How 
a  Sign  of  gracious  Affection  242,&c. 

Terrors,  not  the  fame  with  Qon- 
i76?iV-f,  of  Confclence  56,  57.  Gii^at, 
no  Sign  of  true    Comfort   following 

.  56 — 58 

Texts  of  Scripture  coming  fuddenly 
and  remarkably  to  the  Mind,  nO  Sign 
to  dilllnguilTi  Affections  44,  &-c.  Thus 
DO  fpiritual  Effect  112,  113.  Affec- 
tions   founded  on  this  Effect  not  gra- 


cious 


3" 


)j 


160. 


Affections 
founded 


A    T  A  B  L  E,  &c. 


founded  on  this  Way  of  the  coming 
of  Texts  not  properly  excited  by  the 
Word  of  God  1 19,  120.  High  Af- 
fections fometime  arifmg  hence  113, 
114.  The  Manner  in  which  many 
are  deluded  by  this  115,—  1 19,  160. 
This  is  no  immediate  Teftimony  from 
God,   ibid. 

Tra'vailing  for  Souls,  when  to  be 
fufpected  253,  In  true  Saints  is  chief- 
ly in  fecret  Places  259 

Trials,  what  they  are  274.  Why 
the  Difficulties  of  Religion  are  fo 
called  I,  312—315.  ProfefTors  in 
general  meet  with  them  274,  312 — 
314.  The  main  Proof  of  the  State 
of  Profeflbrs  3 1 2, 3 1 8 

Trufting  God  in  the  dark  74,  &c. 
In  Chrift  for  Salvation,  the  true  No- 
tion of  it  329,  330 
U. 

UNDERSTANDING  fpiritual. 
There  is  fuch  a  Thing  162. 
Wherein  it  confiils  162—166.  Dif- 
ference between  it  and  common  Illu- 
mination 167 — 169.  Don't  confift 
in  a  Revelation  of  new  Propofitions 
169.  Don't  confift  in  opening  the 
Hiyflical  Meaning  of  the  Parables  and 
Allegories  of  Scripture  169,  170. 
Don't  confift"  in  immediate  Revelati- 
on of  Duties  required  170,  171. 
The  Foundation  of  all  gracious  Af- 
fections and  Exercifes  of  Mind  74 — 
76.  158— -182.  The  various  Coun- 
terfeits of  it  176,  177.  How  it  dif- 
.^ ^^ 


fers  from  fpeculative  Knd^ledge  1 63  j 
1 64.  Caufes  a  Perfon  to  think  he 
knows  but  little  71,  211,  212,  217, 
218,  The  Importance  and  Extent 
of  it  165,  166.  Of  the  Scripture,its 
Nature  171,  172 
Union  vital,  between  Chrift  and  Be- 
lievers, its  Nature         95 07 

W. 

WITNESS  of  the  Spirit  that^ve 
are  the  Children  of  God,  falfly 
fuppofed  to  be  of  the  Nature  of  a 
Revelation  72,  73, 120-— 134.  What 
it  is,  ibid.  Vain  Affections  from  a 
falfe  Notion  of  it  122,  133.  What 
isfaid  of  it  Rom.  8.  16.  explaln'd  131 
---133.  Efpecially  given  in  fpiritual 
Practice  336,  337 

Witnefs  immediate  of  God's  Love 
to  a  particular  Perfon,not  the  Ground 
of  iirft  Faith  115,  ii6 

Witneffes  of  the  Truth  of  the  Go- 
fpel,  how  the  Saints  are  fo    194,  195 

Word  of  God,  added  to  by  thofe 
that  follow  Impulfes,  though  wiih 
Texts  of  Scripturs  119,  120,  172. 
See  Scripture 

Works.  See  Praftice.  What  Im- 
provement of  them  is  inconfiftent 
withGrace,and  what  is  not  337---341 

Worjhip.      See  Duties 

Z. 

ZEAL,  Chriftian,  the  Nature  of 
f  it  238.  Chiefly  againft  Men's 
own  Sins  238,  254,  255.  Falfe,not 
againft  Sin  in  general  255 


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